“If you ask why, Subhūti, it is because the realm of space is empty of the essential nature of the realm of space, because the realm of the exhaustion of desire is empty of the essential nature of the realm of the exhaustion of desire, because the realm of renunciation is empty of the essential nature of the realm of renunciation, because the realm of freedom from desire is empty of the essential nature of the realm of freedom from desire, and because the realm of cessation is empty of the essential nature of the realm of cessation.
“Subhūti, just as the emptiness of physical forms neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of perceptions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of formative predispositions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of consciousness 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 physical forms there is neither rest nor no rest, in the essential nature of the realm of feelings there is neither rest nor no rest, in the essential nature of the realm of perception there is neither rest nor no rest, in the essential nature of formative predispositions there is neither rest nor no rest, and in the essential nature of consciousness there is neither rest nor no rest.
“If you ask why, Subhūti, it is because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.
“Subhūti, just as the emptiness of the eyes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the ears neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the nose neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the tongue neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the body neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of the mental faculty 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 eyes there is neither rest nor no rest, in the essential nature of the ears there is neither rest nor no rest, in the essential nature of the nose there is neither rest nor no rest, in the essential nature of the tongue there is neither rest nor no rest, in the essential nature of the body there is neither rest nor no rest, and in the essential nature of the mental faculty there is neither rest nor no rest.
“If you ask why, Subhūti, 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, just as the emptiness of sights neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of sounds neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of odors neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tastes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tangibles neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental phenomena 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 sights there is neither rest nor no rest, in the essential nature of sounds there is neither rest nor no rest, in the essential nature of odors there is neither rest nor no rest, in the essential nature of tastes there is neither rest nor no rest, in the essential nature of tangibles there is neither rest nor no rest, and in the essential nature of mental phenomena there is neither rest nor no rest.
“If you ask why, Subhūti, 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, just as the emptiness of visual consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of auditory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of olfactory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of gustatory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tactile consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental consciousness 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 visual consciousness there is neither rest nor no rest, in the essential nature of auditory consciousness there is neither rest nor no rest, in the essential nature of olfactory consciousness there is neither rest nor no rest, in the essential nature of gustatory consciousness there is neither rest nor no rest, in the essential nature of tactile consciousness there is neither rest nor no rest, and in the essential nature of mental consciousness there is neither rest nor no rest.
“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, just as the emptiness of visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of lingually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mentally compounded sensory contact 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 visually compounded sensory contact there is neither rest nor no rest, in the essential nature of aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of mentally compounded sensory contact there is neither rest nor no rest.
“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, just as the emptiness of feelings conditioned by visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by lingually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of feelings conditioned by mentally compounded sensory contact 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 feelings conditioned by visually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of feelings conditioned by mentally compounded sensory contact there is neither rest nor no rest.
“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, just as a dream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an illusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a mirage neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an echo neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an optical aberration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a reflection neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a magical display of the tathāgatas 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 a dream there is neither rest nor no rest, in the essential nature of an illusion there is neither rest nor no rest, in the essential nature of a mirage there is neither rest nor no rest, in the essential nature of an echo there is neither rest nor no rest, in the essential nature of an optical aberration there is neither rest nor no rest, in the essential nature of a reflection there is neither rest nor no rest, and in the essential nature of a magical display of the tathāgatas there is neither rest nor no rest.
“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, because reflections are empty of reflections, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.
“Subhūti, just as the perfection of generosity neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of ethical discipline neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of tolerance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of perseverance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of meditative concentration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the perfection of wisdom 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 perfection of generosity there is neither rest nor no rest, in the essential nature of the perfection of ethical discipline there is neither rest nor no rest, in the essential nature of the perfection of tolerance there is neither rest nor no rest, in the essential nature of the perfection of perseverance there is neither rest nor no rest, in the essential nature of the perfection of meditative concentration there is neither rest nor no rest, and in the essential nature of the perfection of wisdom there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the perfection of generosity is empty of the perfection of generosity, because the perfection of ethical discipline is empty of the perfection of ethical discipline, because the perfection of tolerance is empty of the perfection of tolerance, because the perfection of perseverance is empty of the perfection of perseverance, because the perfection of meditative concentration is empty of the perfection of meditative concentration, and because the perfection of wisdom is empty of the perfection of wisdom.
“Subhūti, just as the emptiness of internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external and internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of emptiness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of great extent neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of ultimate reality neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of conditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of unconditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the unlimited neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which has neither beginning nor end neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nonexclusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of inherent nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of all phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of intrinsic defining characteristics neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which cannot be apprehended neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nonentities neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of essential nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of an essential nature of nonentities 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 emptiness of internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external and internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of emptiness there is neither rest nor no rest, in the essential nature of the emptiness of great extent there is neither rest nor no rest, in the essential nature of the emptiness of ultimate reality there is neither rest nor no rest, in the essential nature of the emptiness of conditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of unconditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of the unlimited there is neither rest nor no rest, in the essential nature of the emptiness of that which has neither beginning nor end there is neither rest nor no rest, in the essential nature of the emptiness of nonexclusion there is neither rest nor no rest, in the essential nature of the emptiness of inherent nature there is neither rest nor no rest, in the essential nature of the emptiness of all phenomena there is neither rest nor no rest, in the essential nature of the emptiness of intrinsic defining characteristics there is neither rest nor no rest, in the essential nature of the emptiness of that which cannot be apprehended there is neither rest nor no rest, in the essential nature of the emptiness of nonentities there is neither rest nor no rest, in the essential nature of the emptiness of essential nature there is neither rest nor no rest, and in the essential nature of the emptiness of an essential nature of nonentities there is neither rest nor no rest.
“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 the essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.
“Subhūti, just as the essential nature of the applications of mindfulness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the correct exertions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the supports for miraculous ability neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the faculties neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the powers neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the branches of enlightenment neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the essential nature of the noble eightfold path 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 applications of mindfulness there is neither rest nor no rest, in the essential nature of the correct exertions there is neither rest nor no rest, in the essential nature of the supports for miraculous ability there is neither rest nor no rest, in the essential nature of the faculties there is neither rest nor no rest, in the essential nature of the powers there is neither rest nor no rest, in the essential nature of the branches of enlightenment there is neither rest nor no rest, and in the essential nature of the noble eightfold path there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the applications of mindfulness are empty of the applications of mindfulness, because the correct exertions are empty of the correct exertions, because the supports for miraculous ability are empty of the supports for miraculous ability, because the faculties are empty of the faculties, because the powers are empty of the powers; because the branches of enlightenment are empty of the branches of enlightenment, and because the noble eightfold path is empty of the noble eightfold path.
“Subhūti, just as the truths of the noble ones neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative concentrations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the immeasurable attitudes neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the formless absorptions neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the liberations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the serial steps of meditative absorption neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness, the signlessness, and the wishlessness gateways to liberation neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the extrasensory powers neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative stabilities neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the dhāraṇī gateways neither rest nor do 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 truths of the noble ones there is neither rest nor no rest, in the essential nature of the meditative concentrations there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the formless absorptions there is neither rest nor no rest, in the essential nature of the eight liberations there is neither rest nor no rest, in the essential nature of the nine serial steps of meditative absorption there is neither rest nor no rest, in the essential nature of the emptiness, the signlessness, and the wishlessness gateways to liberation there is neither rest nor no rest, in the essential nature of the extrasensory powers there is neither rest nor no rest, in the essential nature of the meditative stabilities there is neither rest nor no rest, and in the essential nature of the dhāraṇī gateways there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the truths of the noble ones are empty of the truths of the noble ones, because the meditative concentrations are empty of the meditative concentrations, because the immeasurable attitudes are empty of the immeasurable attitudes, because the formless absorptions are empty of the formless absorptions, because the liberations are empty of the liberations, because the serial steps of meditative absorption are empty of the serial steps of meditative absorption, because emptiness is empty of emptiness, because signlessness is empty of signlessness, because wishlessness is empty of wishlessness, because the extrasensory powers are empty of the extrasensory powers, because the meditative stabilities are empty of the meditative stabilities, and because the dhāraṇī gateways are empty of the dhāraṇī gateways.
“Subhūti, just as the ten powers of the tathāgatas neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four fearlessnesses neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four kinds of exact knowledge neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as great compassion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the eighteen distinct qualities of the buddhas neither rest nor do 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 ten powers of the tathāgatas there is neither rest nor no rest, in the essential nature of the fearlessnesses there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the kinds of exact knowledge there is neither rest nor no rest, in the essential nature of great compassion there is neither rest nor no rest, and in the essential nature of the eighteen distinct qualities of the buddhas there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, because the four fearlessnesses are empty of the four fearlessnesses, because the four kinds of exact knowledge are empty of the four kinds of exact knowledge, because great compassion is empty of great compassion, and because the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas.
“Subhūti, just as an arhat whose contaminants have ceased neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a pratyekabuddha 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 an arhat there is neither rest nor no rest, and in the essential nature of a pratyekabuddha there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha.
“Subhūti, just as a bodhisattva neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a tathāgata, arhat, perfectly complete buddha 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 a bodhisattva there is neither rest nor no rest, and in the essential nature of a tathāgata there is neither rest nor no rest.
“If you ask why, Subhūti, it is 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, just as the fruit of having entered the stream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of once-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of non-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as arhatship neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as individual enlightenment 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 fruit of having entered the stream there is neither rest nor no rest, in the essential nature of the fruit of once-returner there is neither rest nor no rest, in the essential nature of the fruit of non-returner there is neither rest nor no rest, in the essential nature of arhatship there is neither rest nor no rest, and in the essential nature of individual enlightenment there is neither rest nor no rest.
“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, and because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment.
“Subhūti, just as the knowledge of the aspects of the path neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as all-aspect omniscience 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 knowledge of the aspects of the path there is neither rest nor no rest, and in the essential nature of all-aspect omniscience there is neither rest nor no rest.
“If you ask why, Subhūti, it is 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, just as a name neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a sign neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a symbol neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a conventional expression neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a designation 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 a name there is neither rest nor no rest, in the essential nature of a sign there is neither rest nor no rest, in the essential nature of a symbol there is neither rest nor no rest, in the essential nature of a conventional expression there is neither rest nor no rest, and in the essential nature of a designation there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the essential nature of a name is empty of the essential nature of a name, because the essential nature of a sign is empty of the essential nature of a sign, because the essential nature of a symbol is empty of the essential nature of a symbol, because the essential nature of a conventional expression is empty of the essential nature of a conventional expression, and because the essential nature of a designation is empty of the essential nature of a designation.
“Subhūti, just as nonarising neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nonceasing neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nondefilement neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as nonpurification 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 nonarising there is neither rest nor no rest, in the essential nature of nonceasing there is neither rest nor no rest, in the essential nature of nondefilement there is neither rest nor no rest, and in the essential nature of nonpurification there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the essential nature of nonarising is empty of the essential nature of nonarising, because the essential nature of nonceasing is empty of the essential nature of nonceasing, because the essential nature of nondefilement is empty of the essential nature of nondefilement, and because the essential nature of nonpurification is empty of the essential nature of nonpurification.
“Subhūti, just as nonconditioning neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
“If you ask why, Subhūti, in the essential nature of nonconditioning there is neither rest nor no rest.
“If you ask why, Subhūti, it is because the essential nature of nonconditioning is empty of the essential nature of nonconditioning.
“Thus, Subhūti, because of these reasons, since this Great Vehicle rests by way of not resting and since it is immovable, it will not come to rest anywhere.589
“Subhūti, you have asked, ‘Who will go forth in this vehicle?’ No one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those phenomena––that which is this vehicle, those who would attain emancipation, that by which they would attain emancipation, and that from which they would attain emancipation––do not exist and are not apprehended. Since all phenomena thus do not exist and are not apprehended, what phenomenon would attain emancipation by means of what phenomenon?
“If you ask why, Subhūti, since they are beyond limits590 because the self is utterly pure, a being is utterly pure, a life form is utterly pure, a living being is utterly pure, a life is utterly pure, an individual is utterly pure, a person is utterly pure, one born of Manu is utterly pure, a child of Manu is utterly pure, an agent is utterly pure, an experiencer is utterly pure, a knower is utterly pure, and a viewer is utterly pure, therefore the self cannot be apprehended, a being cannot be apprehended, a life form cannot be apprehended, a living being cannot be apprehended, a life cannot be apprehended, an individual cannot be apprehended, a person cannot be apprehended, one born of Manu cannot be apprehended, a child of Manu cannot be apprehended, an agent cannot be apprehended, an experiencer cannot be apprehended, a knower cannot be apprehended, and a viewer cannot be apprehended.