“Subhūti, if the realm of 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 realm of phenomena 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 real 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 real nature 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 very limit of 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 very limit of reality 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 realm of the inconceivable 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 realm of the inconceivable 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 world with its gods, humans, and asuras 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 world with its gods, humans, and asuras 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 instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site 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 instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site 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 vajra-like transcendental knowledge of bodhisattva great beings were an entity and a 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 vajra-like transcendental knowledge of bodhisattva great beings 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 vajra-like transcendental knowledge of bodhisattva great beings were an entity and a not a nonentity, then indeed bodhisattva great beings would not realize that all the afflicted mental states and their connecting propensities are nonentities and would not acquire all-aspect omniscience, and this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the vajra-like transcendental knowledge of bodhisattva great beings is a nonentity and not an entity, bodhisattva great beings therefore do realize that all the afflicted mental states and their connecting propensities are nonentities and do indeed acquire all-aspect omniscience, and this Great Vehicle outshines the world with its gods, humans, and asuras and attains emancipation.
“Subhūti, if the thirty-two major marks of bodhisattva great beings599 were entities and not nonentities, then indeed the tathāgatas, arhats, perfectly complete buddhas would not outshine the world with its gods, humans, and asuras, and would not illuminate, would not radiate, and would not shine with their magnificence and glory. However, Subhūti, because the thirty-two major marks of a great person that the tathāgatas, arhats, genuinely perfect buddhas possess are nonentities, not entities, therefore the tathāgatas, arhats, perfectly complete buddhas do indeed outshine the world with its gods, humans, and asuras, and illuminate, radiate, and shine with their magnificence and glory.
“Subhūti, if the light of the tathāgatas, arhats, perfectly complete buddhas were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not permeate600 worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity. However, Subhūti, because the light of the tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity.
“Subhūti, if the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā would not have made themselves heard with their voice. However, Subhūti, because the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā do make themselves heard with their voice.
“Subhūti, if the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, or anyone else could have turned in conformity with the Dharma. However, Subhūti, because the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, or anyone else could have turned in conformity with the Dharma.
“Subhūti, if the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma were entities and not nonentities, then those beings would not pass into final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. However, Subhūti, because the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma are nonentities, not entities, therefore those beings have passed into final nirvāṇa, are passing into final nirvāṇa, and will pass into final nirvāṇa, in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Subhūti, you said, ‘This Great Vehicle is the same as space.’ So it is, Subhūti, so it is! This vehicle is the same as space.
“To illustrate, Subhūti, in space the eastern direction is not apprehended,601 and the southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehended. Similarly, Subhūti, in this Great Vehicle, the eastern direction is not apprehended, and the southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehended. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Similarly, Subhūti, this Great Vehicle, too, is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Similarly, Subhūti, this Great Vehicle, too, is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not the past, the future, or the present. Similarly, Subhūti, this Great Vehicle, too, is not the past, the future, or the present. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space neither decreases nor increases, neither diminishes nor expands. Similarly, Subhūti, this Great Vehicle, too, neither decreases nor increases, neither diminishes nor expands. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not defiled nor is it purified. Similarly, Subhūti, this Great Vehicle, too, is not defiled nor is it purified. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Similarly, Subhūti, this Great Vehicle, too, neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate.602 Similarly, Subhūti, this Great Vehicle, too, is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not seen, nor is it heard, nor known, nor cognized. Similarly, Subhūti, this Great Vehicle, too, is not seen, nor is it heard, nor known, nor cognized. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither an object of knowledge nor not an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be actualized, nor is it an object to be abandoned, nor is it an object to be cultivated.603 Similarly, Subhūti, this Great Vehicle, too, is neither an object of knowledge nor not an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be actualized, nor is it an object to be abandoned, nor is it an object to be cultivated. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither a maturation, nor is it subject to maturation.604 Similarly, Subhūti, this Great Vehicle, too, is neither a maturation, nor is it subject to maturation. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Similarly, Subhūti, this Great Vehicle, too, is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free from delusion. Similarly, Subhūti, this Great Vehicle, too, is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free from delusion. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no first setting of the mind on enlightenment, nor is there the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Subhūti, in this Great Vehicle, too, there is no first setting of the mind on enlightenment, nor is there the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Similarly, Subhūti, in this Great Vehicle, too, there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of non-returner, or arhatship. Similarly, Subhūti, in this Great Vehicle, too, there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of non-returner, or arhatship. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Similarly, Subhūti, in this Great Vehicle, too, there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Similarly, Subhūti, this Great Vehicle, too, does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations.605 Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Similarly, Subhūti, this Great Vehicle, too, is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither light, nor is it darkness. Similarly, Subhūti, this Great Vehicle, too, is neither light, nor is it darkness. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space can neither be apprehended, nor can it not be apprehended. Similarly, Subhūti, this Great Vehicle, too, can neither be apprehended, nor can it not be apprehended. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. Therefore, it is said that ‘this vehicle is the same as space.’
“For these reasons, Subhūti, this vehicle is the same as space. Such is the Great Vehicle.
“Subhūti, you said, ‘Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings.’ That is so, Subhūti, that is so! Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle, too, gives space to countless, immeasurable beings. If you ask why, you should know, Subhūti, that space is nonexistent because beings are nonexistent;606 you should know that the Great Vehicle is nonexistent because space is nonexistent. For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“Moreover, Subhūti, you should know that space is immeasurable because beings are immeasurable. You should know that the Great Vehicle is immeasurable because space is immeasurable.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“Moreover, Subhūti, you should know that the realm of phenomena is nonexistent because beings are nonexistent; you should know that space is nonexistent because the realm of phenomena is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the realm of phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that the real nature is nonexistent because beings are nonexistent; you should know that space is nonexistent because the real nature is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the true nature, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the very limit of reality is nonexistent because a viewer is nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the very limit of reality, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that physical forms are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings are nonexistent because physical forms are nonexistent; you should know that perceptions are nonexistent because feelings are nonexistent; you should know that formative predispositions are nonexistent because perceptions are nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; and you should know that space is nonexistent because consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, physical forms, feelings, perceptions, formative predispositions, consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the eyes are nonexistent because the realm of the inconceivable is nonexistent; you should know that the ears are nonexistent because the eyes are nonexistent; you should know that the nose is nonexistent because the ears are nonexistent; you should know that the tongue is nonexistent because the nose is nonexistent; you should know that the body is nonexistent because the tongue is nonexistent; you should know that the mental faculty is nonexistent because the body is nonexistent; and you should know that space is nonexistent because the mental faculty is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the eyes, the ears, the nose, the tongue, the body, the mental faculty, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that sights are nonexistent because the realm of the inconceivable is nonexistent; you should know that sounds are nonexistent because sights are nonexistent; you should know that odors are nonexistent because sounds are nonexistent; you should know that tastes are nonexistent because odors are nonexistent; you should know that tangibles are nonexistent because tastes are nonexistent; you should know that mental phenomena are nonexistent because tangibles are nonexistent; and you should know that space is nonexistent because mental phenomena are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, sights, sounds, odors, tastes, tangibles, mental phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visual consciousness is nonexistent because the realm of the inconceivable is nonexistent; you should know that auditory consciousness is nonexistent because visual consciousness is nonexistent; you should know that olfactory consciousness is nonexistent because auditory consciousness is nonexistent; you should know that gustatory consciousness is nonexistent because olfactory consciousness is nonexistent; you should know that tactile consciousness is nonexistent because gustatory consciousness is nonexistent; you should know that mental consciousness is nonexistent because tactile consciousness is nonexistent; and you should know that space is nonexistent because mental consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visually compounded sensory contact is nonexistent because the realm of the inconceivable is nonexistent; you should know that aurally compounded sensory contact is nonexistent because visually compounded sensory contact is nonexistent; you should know that nasally compounded sensory contact is nonexistent because aurally compounded sensory contact is nonexistent; you should know that lingually compounded sensory contact is nonexistent because nasally compounded sensory contact is nonexistent; you should know that corporeally compounded sensory contact is nonexistent because lingually compounded sensory contact is nonexistent; you should know that mentally compounded sensory contact is nonexistent because corporeally compounded sensory contact is nonexistent; and you should know that space is nonexistent because mentally compounded sensory contact is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that feelings conditioned by visually compounded sensory contact are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings conditioned by aurally compounded sensory contact are nonexistent because feelings conditioned by visually compounded sensory contact are nonexistent; you should know that feelings conditioned by nasally compounded sensory contact are nonexistent because feelings conditioned by aurally compounded sensory contact are nonexistent; you should know that feelings conditioned by lingually compounded sensory contact are nonexistent because feelings conditioned by nasally compounded sensory contact are nonexistent; you should know that feelings conditioned by corporeally compounded sensory contact are nonexistent because feelings conditioned by lingually compounded sensory contact are nonexistent; you should know that feelings conditioned by mentally compounded sensory contact are nonexistent because feelings conditioned by corporeally compounded sensory contact are nonexistent; and you should know that space is nonexistent because feelings conditioned by mentally compounded sensory contact are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the earth element is nonexistent because the realm of the inconceivable is nonexistent; you should know that the water element is nonexistent because the earth element is nonexistent; you should know that the fire element is nonexistent because the water element is nonexistent; you should know that the wind element is nonexistent because the fire element is nonexistent; you should know that the space element is nonexistent because the wind element is nonexistent; you should know that the consciousness element is nonexistent because the space element is nonexistent; and you should know that space is nonexistent because the consciousness element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the earth element, the water element, the fire element, the wind element, the space element, the consciousness element, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that ignorance is nonexistent because the realm of the inconceivable is nonexistent; you should know that formative predispositions are nonexistent because ignorance is nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; you should know that name and form are nonexistent because consciousness is nonexistent; you should know that the six sense fields are nonexistent because name and form are nonexistent; you should know that sensory contact is nonexistent because the six sense fields are nonexistent; you should know that sensation is nonexistent because sensory contact is nonexistent; you should know that craving is nonexistent because sensation is nonexistent; you should know that grasping is nonexistent because craving is nonexistent; you should know that the rebirth process is nonexistent because grasping is nonexistent; you should know that birth is nonexistent because the rebirth process is nonexistent; you should know that aging and death are nonexistent because the rebirth process is nonexistent; and you should know that space is nonexistent because aging and death are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, aging and death, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.