The Perfection of Wisdom in One Hundred Thousand Lines

“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 perfection of generosity is nonexistent because the realm of the inconceivable is nonexistent; you should know that the perfection of ethical discipline is nonexistent because the perfection of generosity is nonexistent; you should know that the perfection of tolerance is nonexistent because the perfection of ethical discipline is nonexistent; you should know that the perfection of perseverance is nonexistent because the perfection of tolerance is nonexistent; you should know that the perfection of meditative concentration is nonexistent because the perfection of perseverance is nonexistent; you should know that the perfection of wisdom is nonexistent because the perfection of meditative concentration is nonexistent; and you should know that space is nonexistent because the perfection of wisdom 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 perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, 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 emptiness of internal phenomena is nonexistent because the realm of the inconceivable is nonexistent; you should know that the emptiness of external phenomena is nonexistent because the emptiness of internal phenomena is nonexistent; you should know that the emptiness of external and internal phenomena is nonexistent because the emptiness of external phenomena is nonexistent; you should know that the emptiness of emptiness is nonexistent because the emptiness of external and internal phenomena is nonexistent; you should know that the emptiness of great extent is nonexistent because the emptiness of emptiness is nonexistent; you should know that the emptiness of ultimate reality is nonexistent because the emptiness of great extent is nonexistent; you should know that the emptiness of conditioned phenomena is nonexistent because the emptiness of ultimate reality is nonexistent; you should know that the emptiness of unconditioned phenomena is nonexistent because the emptiness of conditioned phenomena is nonexistent; you should know that the emptiness of the unlimited is nonexistent because the emptiness of unconditioned phenomena is nonexistent; you should know that the emptiness of that which has neither beginning nor end is nonexistent because the emptiness of the unlimited is nonexistent; you should know that the emptiness of nonexclusion is nonexistent because the emptiness of that which has neither beginning nor end is nonexistent; you should know that the emptiness of inherent nature is nonexistent because the emptiness of nonexclusion is nonexistent; you should know that the emptiness of all phenomena is nonexistent because the emptiness of inherent nature is nonexistent; you should know that the emptiness of intrinsic defining characteristics is nonexistent because the emptiness of all phenomena is nonexistent; you should know that the emptiness of that which cannot be apprehended is nonexistent because the emptiness of intrinsic defining characteristics is nonexistent; you should know that the emptiness of nonentities is nonexistent because the emptiness of that which cannot be apprehended is nonexistent; you should know that the emptiness of essential nature is nonexistent because the emptiness of nonentities is nonexistent; you should know that the emptiness of an essential nature of nonentities is nonexistent because the emptiness of essential nature is nonexistent; and you should know that space is nonexistent because the emptiness of an essential nature of nonentities 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 emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, the emptiness of an essential nature of nonentities, 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 applications of mindfulness are nonexistent because the realm of the inconceivable is nonexistent; you should know that the correct exertions are nonexistent because the applications of mindfulness are nonexistent; you should know that the supports for miraculous ability are nonexistent because the correct exertions are nonexistent; you should know that the faculties are nonexistent because the supports for miraculous ability are nonexistent; you should know that the powers are nonexistent because the faculties are nonexistent; you should know that the branches of enlightenment are nonexistent because the powers are nonexistent; you should know that the noble eightfold path is nonexistent because the branches of enlightenment are nonexistent; and you should know that space is nonexistent because the noble eightfold path 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 applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 truths of the noble ones are nonexistent because the realm of the inconceivable is nonexistent; you should know that the meditative concentrations are nonexistent because the truths of the noble ones are nonexistent; you should know that the immeasurable attitudes are nonexistent because the meditative concentrations are nonexistent; you should know that the formless absorptions are nonexistent because the immeasurable attitudes are nonexistent; you should know that the liberations are nonexistent because the formless absorptions are nonexistent; you should know that the serial steps of meditative absorption are nonexistent because the liberations are nonexistent; you should know that the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent because the serial steps of meditative absorption are nonexistent; you should know that the extrasensory powers are nonexistent because the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent; you should know that the meditative stabilities are nonexistent because the extrasensory powers are nonexistent; you should know that the dhāraṇī gateways are nonexistent because the meditative stabilities are nonexistent; and you should know that space is nonexistent because the dhāraṇī gateways 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, one who lives, 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 truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, 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 powers of the tathāgatas are nonexistent because the realm of the inconceivable is nonexistent; you should know that the fearlessnesses are nonexistent because the powers of the tathāgatas are nonexistent; you should know that the kinds of exact knowledge are nonexistent because the fearlessnesses are nonexistent; you should know that great compassion is nonexistent because the kinds of exact knowledge are nonexistent; you should know that the distinct qualities of the buddhas are nonexistent because great compassion is nonexistent; and you should know that space is nonexistent because the distinct qualities of the buddhas 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, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great compassion, the distinct qualities of the buddhas, 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 level of the spiritual family is nonexistent because the realm of the inconceivable is nonexistent; you should know that the eighth level is nonexistent because the level of the spiritual family is nonexistent; you should know that the level of insight is nonexistent because the eighth level is nonexistent; you should know that the level of attenuated refinement is nonexistent because the level of insight is nonexistent; you should know that the level of no attachment is nonexistent because the level of attenuated refinement is nonexistent; you should know that the level of spiritual achievement is nonexistent because the level of no attachment is nonexistent; and you should know that space is nonexistent because the level of spiritual achievement 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 level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, 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 those who have entered the stream are nonexistent because the realm of the inconceivable is nonexistent; you should know that once-returners are nonexistent because those who have entered the stream are nonexistent; you should know that non-returners are nonexistent because once-returners are nonexistent; you should know that arhats are nonexistent because non-returners are nonexistent; and you should know that space is nonexistent because arhats 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, those who have entered the stream, once-returners, non-returners, arhats, 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 pratyekabuddhas are nonexistent because the realm of the inconceivable is nonexistent; you should know that perfectly complete buddhas are nonexistent because pratyekabuddhas are nonexistent; and you should know that space is nonexistent because perfectly complete buddhas 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, pratyekabuddhas, perfectly complete buddhas, 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 the vehicle of the śrāvakas is nonexistent because the realm of the inconceivable is nonexistent; you should know that the vehicle of the pratyekabuddhas is nonexistent because the vehicle of the śrāvakas is nonexistent; you should know that the vehicle of the buddhas is nonexistent because the vehicle of the pratyekabuddhas is nonexistent; you should know that all-aspect omniscience is nonexistent because the vehicle of the buddhas is nonexistent; and you should know that space is nonexistent because all-aspect omniscience 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 vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the buddhas, all-aspect omniscience, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

“To illustrate, Subhūti, just as the realm of nirvāṇa gives space to immeasurable, countless, unfathomable beings, similarly this Great Vehicle, too, gives space to immeasurable, countless, unfathomable beings. Subhūti, just as space gives space to immeasurable, countless, unfathomable beings, similarly this Great Vehicle, too, gives space to immeasurable, countless, unfathomable beings.

“Subhūti, you said, ‘In this Great Vehicle, “going and coming” are nonexistent,⁶⁰⁸ and “standing still” is nonexistent.’⁶⁰⁹ So it is, Subhūti, so it is! In this Great Vehicle going and coming are nonexistent, and standing still too is nonexistent. If you ask why, Subhūti, it is because all phenomena are unmoving. They do not come from anywhere, they do not go anywhere, and they do not stand still anywhere.

“If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature⁶¹⁰ of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of physical forms do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings do not come from anywhere, do not go anywhere, and do not stand still anywhere. Perceptions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of perceptions do not come from anywhere, do not go anywhere, and do not stand still anywhere. Formative predispositions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of formative predispositions do not come from anywhere, do not go anywhere, and do not stand still anywhere. Consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere.

“The eyes do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the eyes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the eyes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the eyes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the eyes do not come from anywhere, do not go anywhere, and do not stand still anywhere. The ears do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the ears do not come from anywhere, do not go anywhere, and do not stand still anywhere. The nose does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the nose do not come from anywhere, do not go anywhere, and do not stand still anywhere. The tongue does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the tongue do not come from anywhere, do not go anywhere, and do not stand still anywhere. The body does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the body do not come from anywhere, do not go anywhere, and do not stand still anywhere. The mental faculty does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the mental faculty do not come from anywhere, do not go anywhere, and do not stand still anywhere.

“Sights do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sights do not come from anywhere, do not go anywhere, and do not stand still anywhere. Sounds do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sounds do not come from anywhere, do not go anywhere, and do not stand still anywhere. Odors do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of odors does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of odors does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of odors does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of odors do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tastes do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tastes do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tangibles do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tangibles do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mental phenomena do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mental phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mental phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of mental phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mental phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.

“Visual consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of visual consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Auditory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of auditory consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Olfactory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of olfactory consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Gustatory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of gustatory consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tactile consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tactile consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of tactile consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tactile consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tactile consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mental consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mental consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere.

“Visually compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Aurally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of aurally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Nasally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of nasally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Lingually compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of lingually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Corporeally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of corporeally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mentally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere.

“Feelings conditioned by visually compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by aurally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by aurally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by nasally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by nasally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by lingually compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by lingually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by corporeally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by corporeally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by mentally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere.