“Subhūti, if ignorance were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because ignorance is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if formative predispositions were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because formative predispositions are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if name and form were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because name and form are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the six sense fields were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the six sense fields are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sensation were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sensation is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if craving were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because craving is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if grasping were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because grasping is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the rebirth process were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the rebirth process is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if birth were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because birth is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if aging and death were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because aging and death are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the perfection of generosity were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of generosity is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of ethical discipline were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of ethical discipline is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of tolerance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of tolerance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of perseverance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of perseverance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of meditative concentration were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of meditative concentration is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of wisdom were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of wisdom is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the emptiness of internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external and internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external and internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of emptiness were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of emptiness is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of great extent were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of great extent is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of ultimate reality were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of ultimate reality is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of conditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of conditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of unconditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of unconditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of the unlimited were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of the unlimited is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of that which has neither beginning nor end were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which has neither beginning nor end is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonexclusion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonexclusion is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of inherent nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of inherent nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of all phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of all phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of intrinsic defining characteristics were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of intrinsic defining characteristics is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of that which cannot be apprehended were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which cannot be apprehended is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of essential nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of essential nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of an essential nature of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of an essential nature of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the applications of mindfulness were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the applications of mindfulness are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the correct exertions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the correct exertions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the supports for miraculous ability were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the supports for miraculous ability are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the faculties were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the faculties are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the powers were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the branches of enlightenment were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the branches of enlightenment are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the noble eightfold path were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the noble eightfold path is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the truths of the noble ones were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the truths of the noble ones are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative concentrations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative concentrations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the immeasurable attitudes were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the immeasurable attitudes are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the formless absorptions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the formless absorptions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the liberations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the liberations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the serial steps of meditative absorption were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the serial steps of meditative absorption are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness, signlessness, and wishlessness gateways to liberation were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness, signlessness, and wishlessness gateways to liberation are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the extrasensory powers were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the extrasensory powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative stabilities were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative stabilities are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the dhāraṇī gateways were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the dhāraṇī gateways are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the powers of the tathāgatas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers of the tathāgatas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the fearlessnesses were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the fearlessnesses are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the kinds of exact knowledge were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the kinds of exact knowledge are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if great compassion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because great compassion is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the eighteen distinct qualities of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the eighteen distinct qualities of the buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the attributes of those at the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of once-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if those on the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those on the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if once-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tathāgatas, arhats, perfectly complete buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tathāgatas, arhats, perfectly complete buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.