“If you ask why, Subhūti, it is because the emptiness of the eyes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the ears does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the nose does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the tongue does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the body does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of the mental faculty does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, it is because the eyes are empty of the eyes, because the ears are empty of the ears, because the nose is empty of the nose, because the tongue is empty of the tongue, because the body is empty of the body, and because the mental faculty is empty of the mental faculty.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sights to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sounds to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of odors to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tastes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tangibles to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental phenomena to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of sights does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of sounds does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of odors does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tastes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tangibles does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, it is because sights are empty of sights, because sounds are empty of sounds, because odors are empty of odors, because tastes are empty of tastes, because tangibles are empty of tangibles, and because mental phenomena are empty of mental phenomena.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visual consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of auditory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of olfactory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of gustatory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tactile consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental consciousness to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of visual consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of auditory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of olfactory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of gustatory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tactile consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, because auditory consciousness is empty of auditory consciousness, because olfactory consciousness is empty of olfactory consciousness, because gustatory consciousness is empty of gustatory consciousness, because tactile consciousness is empty of tactile consciousness, and because mental consciousness is empty of mental consciousness.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mentally compounded sensory contact to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, because aurally compounded sensory contact is empty of aurally compounded sensory contact, because nasally compounded sensory contact is empty of nasally compounded sensory contact, because lingually compounded sensory contact is empty of lingually compounded sensory contact, because corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and because mentally compounded sensory contact is empty of mentally compounded sensory contact.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by mentally compounded sensory contact to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of feelings conditioned by visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of feelings conditioned by mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a dream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an illusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a mirage to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an echo to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an optical aberration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a magical display of the tathāgatas to attain emancipation.
“If you ask why, Subhūti, it is because a dream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An illusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A mirage does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An echo does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An optical aberration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And a magical display of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because dreams are empty of dreams, because illusions are empty of illusions, because mirages are empty of mirages, because echoes are empty of echoes, because optical aberrations are empty of optical aberrations, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of generosity to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of ethical discipline to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of tolerance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of perseverance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of meditative concentration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of wisdom to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of ethical discipline does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of tolerance does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of perseverance does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of meditative concentration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the perfection of wisdom does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity is empty of the essential nature of the perfection of generosity, because the essential nature of the perfection of ethical discipline is empty of the essential nature of the perfection of ethical discipline, because the essential nature of the perfection of tolerance is empty of the essential nature of the perfection of tolerance, because the essential nature of the perfection of perseverance is empty of the essential nature of the perfection of perseverance, because the essential nature of the perfection of meditative concentration is empty of the essential nature of the perfection of meditative concentration, and because the essential nature of the perfection of wisdom is empty of the essential nature of the perfection of wisdom.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external and internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of great extent to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of ultimate reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of conditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of unconditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the unlimited to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which has neither beginning nor end to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonexclusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of inherent nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of all phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of intrinsic defining characteristics to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which cannot be apprehended to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonentities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of essential nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of an essential nature of nonentities to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external and internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of great extent does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of ultimate reality does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of conditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of unconditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the unlimited does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which has neither beginning nor end does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonexclusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of inherent nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of all phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of intrinsic defining characteristics does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which cannot be apprehended does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of essential nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of an essential nature of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, because the emptiness of external phenomena is empty of the emptiness of external phenomena, because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, because the emptiness of emptiness is empty of the emptiness of emptiness, because the emptiness of great extent is empty of the emptiness of great extent, because the emptiness of ultimate reality is empty of the emptiness of ultimate reality, because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, because the emptiness of the unlimited is empty of the emptiness of the unlimited, because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, because the emptiness of nonexclusion is empty of the emptiness of nonexclusion, because the emptiness of inherent nature is empty of the emptiness of inherent nature, because the emptiness of all phenomena is empty of the emptiness of all phenomena, because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, because the emptiness of nonentities is empty of the emptiness of nonentities, because the emptiness of essential nature is empty of the emptiness of essential nature, and because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the applications of mindfulness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the correct exertions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the supports for miraculous ability to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the faculties to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the branches of enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the noble eightfold path to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the correct exertions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the supports for miraculous ability does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the faculties does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the branches of enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the noble eightfold path does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of the essential nature of the applications of mindfulness, because the essential nature of the correct exertions is empty of the essential nature of the correct exertions, because the essential nature of the supports for miraculous ability is empty of the essential nature of the supports for miraculous ability, because the essential nature of the faculties is empty of the essential nature of the faculties, because the essential nature of the powers is empty of the essential nature of the powers, because the essential nature of the branches of enlightenment is empty of the essential nature of the branches of enlightenment, and because the essential nature of the noble eightfold path is empty of the essential nature of the noble eightfold path.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the truths of the noble ones to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative concentrations to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the immeasurable attitudes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the formless absorptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the liberations to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the serial steps of meditative absorption to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want signlessness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want wishlessness to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative concentrations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the immeasurable attitudes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the formless absorptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the liberations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the serial steps of meditative absorption does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of signlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of wishlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones is empty of the essential nature of the truths of the noble ones, because the essential nature of the meditative concentrations is empty of the essential nature of the meditative concentrations, because the essential nature of the immeasurable attitudes is empty of the essential nature of the immeasurable attitudes, because the essential nature of the formless absorptions is empty of the essential nature of the formless absorptions, because the essential nature of the liberations is empty of the essential nature of the liberations, because the essential nature of the serial steps of meditative absorption is empty of the essential nature of the serial steps of meditative absorption, because the essential nature of emptiness is empty of the essential nature of emptiness, because the essential nature of signlessness is empty of the essential nature of signlessness, and because the essential nature of wishlessness is empty of the essential nature of wishlessness.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the extrasensory powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative stabilities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the dhāraṇī gateways to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative stabilities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the dhāraṇī gateways does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers is empty of the essential nature of the extrasensory powers, because the essential nature of the meditative stabilities is empty of the essential nature of the meditative stabilities, and because the essential nature of the dhāraṇī gateways is empty of the essential nature of the dhāraṇī gateways.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the ten powers of the tathāgatas to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four fearlessnesses to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four kinds of exact knowledge to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the eighteen distinct qualities of the buddhas to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of the ten powers of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the fearlessnesses does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the four kinds of exact knowledge does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the eighteen distinct qualities of the buddhas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of a power of the tathāgatas is empty of the essential nature of a power of the tathāgatas, because the essential nature of a fearlessness is empty of the essential nature of a fearlessness; because the essential nature of a kind of exact knowledge is empty of the essential nature of a kind of exact knowledge; and because the essential nature of a distinct quality of the buddhas is empty of the essential nature of a distinct quality of the buddhas.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an arhat whose contaminants have ceased to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a pratyekabuddha to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a bodhisattva to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a tathāgata, arhat, perfectly complete buddha to attain emancipation.587
“If you ask why, Subhūti, it is because an arhat whose contaminants have ceased does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A pratyekabuddha does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A bodhisattva does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And a tathāgata, arhat, perfectly complete buddha does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha, because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and because the essential nature of a tathāgata is empty of the essential nature of a tathāgata.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of having entered the stream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of once-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of non-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want arhatship to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want individual enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the knowledge of the aspects of the path to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want all-aspect omniscience to attain emancipation.
“If you ask why, Subhūti, it is because the fruit of having entered the stream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The fruit of once-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The fruit of non-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Arhatship does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Individual enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The knowledge of the aspects of the path does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And all-aspect omniscience does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the essential nature of the fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, because the essential nature of the fruit of once-returner is empty of the essential nature of the fruit of once-returner, because the essential nature of the fruit of non-returner is empty of the essential nature of the fruit of non-returner, because the essential nature of arhatship is empty of the essential nature of arhatship, because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment, because the essential nature of the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and because the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a name to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a sign to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a symbol to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a conventional expression to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a designation to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of a name does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a sign does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a symbol does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a conventional expression does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a designation does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because the emptiness of a name is empty of the essential nature of the emptiness of a name, because the emptiness of a sign is empty of the essential nature of the emptiness of a sign, because the emptiness of a symbol is empty of the essential nature of the emptiness of a symbol, because the emptiness of a conventional expression is empty of the essential nature of the emptiness of a conventional expression, and because the emptiness of a designation is empty of the essential nature of the emptiness of a designation.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonarising to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonceasing to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nondefilement to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonpurification to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonconditioning to attain emancipation.
“If you ask why, Subhūti, it is because the essential nature of nonarising does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonceasing does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nondefilement does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonpurification does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of nonconditioning does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, Subhūti, it is because nonarising is empty of the essential nature of nonarising, because nonceasing is empty of the essential nature of nonceasing, because nondefilement is empty of the essential nature of nondefilement, because nonpurification is empty of the essential nature of nonpurification, and because nonconditioning is empty of the essential nature of nonconditioning.
“Thus, Subhūti, because of these reasons you should know that the Great Vehicle does attain emancipation from the three realms and does rest in all-aspect omniscience––and that rest is immovable.588
“Subhūti, you have asked, ‘Lord, where does this Great Vehicle come to rest?’ This Great Vehicle will not come to rest anywhere. If you ask why, it is because all phenomena are not at rest because a resting place cannot be apprehended. Thus, Subhūti, this Great Vehicle is at rest by way of not resting.
“Subhūti, just as the realm of phenomena is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the real nature is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the very limit of reality is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the realm of the inconceivable is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest.
“If you ask why, Subhūti, it is because in the essential nature of the realm of phenomena there is neither rest nor no rest, in the essential nature of the true nature there is neither rest nor no rest, in the essential nature of the very limit of reality there is neither rest nor no rest, and in the essential nature of the realm of the inconceivable there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the realm of phenomena is empty of the essential nature of the realm of phenomena, because the real nature is empty of the essential nature of the real nature, because the very limit of reality is empty of the essential nature of the very limit of reality, and because the realm of the inconceivable is empty of the essential nature of the realm of the inconceivable.
“Subhūti, just as the realm of space neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the exhaustion of desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the renunciation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of freedom from desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of cessation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
“If you ask why, Subhūti, it is because in the essential nature of the realm of space there is neither rest nor no rest, in the essential nature of the realm of the exhaustion of desire there is neither rest nor no rest, in the essential nature of the realm of renunciation there is neither rest nor no rest, in the essential nature of the realm of freedom from desire there is neither rest nor no rest, and in the essential nature of the realm of cessation there is neither rest nor no rest.