“The earth element 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 earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the earth element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The water element 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 water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the water element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The fire element 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 fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the fire element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The wind element 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 wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the wind element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The space element 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 space element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the space element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the space element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the space element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The consciousness element 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 consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the consciousness element do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Ignorance 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 ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of ignorance 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. Name and form 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 name and form does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of name and form does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of name and form does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of name and form do not come from anywhere, do not go anywhere, and do not stand still anywhere. The six sense fields 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 six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the six sense fields do not come from anywhere, do not go anywhere, and do not stand still anywhere. 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 sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Sensation 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 sensation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sensation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sensation does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sensation do not come from anywhere, do not go anywhere, and do not stand still anywhere. Craving 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 craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of craving do not come from anywhere, do not go anywhere, and do not stand still anywhere. Grasping 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 grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of grasping do not come from anywhere, do not go anywhere, and do not stand still anywhere. The rebirth process 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 rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the rebirth process do not come from anywhere, do not go anywhere, and do not stand still anywhere. Birth 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 birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of birth do not come from anywhere, do not go anywhere, and do not stand still anywhere. Aging and death 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 aging and death does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of aging and death does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of aging and death does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of aging and death do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The perfection of generosity 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 perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of generosity do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of ethical discipline 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 perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of ethical discipline do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of tolerance 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 perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of tolerance do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of perseverance 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 perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of perseverance do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of meditative concentration 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 perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of meditative concentration do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of wisdom 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 perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The emptiness of internal phenomena 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 emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of internal phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of external phenomena 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 emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of external phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of external and internal phenomena 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 emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of external and internal phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of emptiness 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 emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of emptiness do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of great extent 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 emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of great extent do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of ultimate reality 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 emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of ultimate reality do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of conditioned phenomena 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 emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of conditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of unconditioned phenomena 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 emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of the unlimited 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 emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of the unlimited do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of that which has neither beginning nor end do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of nonexclusion 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 emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of nonexclusion do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of inherent nature 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 emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of inherent nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of all phenomena 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 emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of all phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of intrinsic defining characteristics do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of that which cannot be apprehended do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of nonentities 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 emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of nonentities do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of essential nature 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 emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of essential nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of an essential nature of nonentities do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The applications of mindfulness 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 applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not stand still anywhere. The correct exertions 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 correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the correct exertions do not come from anywhere, do not go anywhere, and do not stand still anywhere. The supports for miraculous ability 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 supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the supports for miraculous ability do not come from anywhere, do not go anywhere, and do not stand still anywhere. the faculties 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 faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the faculties do not come from anywhere, do not go anywhere, and do not stand still anywhere. the powers 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 powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the powers do not come from anywhere, do not go anywhere, and do not stand still anywhere. The branches of enlightenment 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 branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the branches of enlightenment do not come from anywhere, do not go anywhere, and do not stand still anywhere. The noble eightfold path 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 noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the noble eightfold path do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The truths of the noble ones 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 truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the truths of the noble ones do not come from anywhere, do not go anywhere, and do not stand still anywhere. The meditative concentrations 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 meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the meditative concentrations do not come from anywhere, do not go anywhere, and do not stand still anywhere. The immeasurable attitudes 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 immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the immeasurable attitudes do not come from anywhere, do not go anywhere, and do not stand still anywhere. The formless absorptions 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 formless absorptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the formless absorptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the formless absorptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the formless absorptions do not come from anywhere, do not go anywhere, and do not stand still anywhere. The liberations 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 liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the liberations do not come from anywhere, do not go anywhere, and do not stand still anywhere. The serial steps of meditative absorption 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 serial steps of meditative absorption does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the serial steps of meditative absorption does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the serial steps of meditative absorption does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the serial steps of meditative absorption do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation do not come from anywhere, do not go anywhere, and do not stand still anywhere. The extrasensory powers 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 extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the extrasensory powers do not come from anywhere, do not go anywhere, and do not stand still anywhere. The meditative stabilities 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 meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the meditative stabilities do not come from anywhere, do not go anywhere, and do not stand still anywhere. The dhāraṇī gateways 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 dhāraṇī gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the dhāraṇī gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the dhāraṇī gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the dhāraṇī gateways do not come from anywhere, do not go anywhere, and do not stand still anywhere. The ten powers of the tathāgatas 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 powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the powers of the tathāgatas do not come from anywhere, do not go anywhere, and do not stand still anywhere. The four fearlessnesses 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 fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the fearlessnesses do not come from anywhere, do not go anywhere, and do not stand still anywhere. The four kinds of exact knowledge 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 kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the kinds of exact knowledge do not come from anywhere, do not go anywhere, and do not stand still anywhere. Great compassion 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 great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of great compassion do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The eighteen distinct qualities of the buddhas 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 distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the distinct qualities of the buddhas do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The realm of phenomena 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 realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the realm of phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The real nature 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 real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the real nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The very limit of reality 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 very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the very limit of reality do not come from anywhere, do not go anywhere, and do not stand still anywhere. The realm of the inconceivable 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 realm of the inconceivable does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the realm of the inconceivable does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the realm of the inconceivable does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the realm of the inconceivable do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Enlightenment 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 enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of enlightenment do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The buddhas 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 buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the buddhas do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Conditioned 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 conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of conditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Unconditioned 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 unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Subhūti, you said, ‘For this Great Vehicle … the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and a middle cannot be apprehended … it is a vehicle that is the sameness of the three times; that is why it is called a Great Vehicle.’ That is so, Subhūti, that is so! For this Great Vehicle the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and a middle cannot be apprehended. It is a vehicle that is the sameness of the three times; that is why it is called a Great Vehicle. If you ask why, Subhūti, it is because past time is empty of past time; future time, too, is empty of future time; and present time, too, is empty of present time. The sameness of the three times, too, is empty of the sameness of the three times. The Great Vehicle, too, is empty of the Great Vehicle. A bodhisattva, too, is empty of a bodhisattva.
“So, this is the vehicle of bodhisattva great beings that is a sameness. In it ‘the same’ and ‘not the same’ cannot be apprehended. In it desire and the absence of desire cannot be apprehended, hatred and the absence of hatred cannot be apprehended, delusion and the absence of delusion cannot be apprehended, names and the absence of names cannot be apprehended, conditioned phenomena and unconditioned phenomena cannot be apprehended, virtues and nonvirtues cannot be apprehended, basic transgressions and not basic transgressions cannot be apprehended, contaminated and uncontaminated cannot be apprehended, defilement and the absence of defilement cannot be apprehended, mundane and supramundane cannot be apprehended, arising and ceasing cannot be apprehended, and defilement and purification cannot be apprehended. In it permanence and impermanence cannot be apprehended, happiness and suffering cannot be apprehended, self and selflessness cannot be apprehended, and peace and the absence of peace cannot be apprehended. The realm of desire and the transcendence of the realm of desire cannot be apprehended, the realm of form and the transcendence of the realm of form cannot be apprehended, the realm of formlessness and the transcendence of the realm of formlessness cannot be apprehended, and saṃsāra and nirvāṇa cannot be apprehended. If you ask why, it is because its own essential nature cannot be apprehended.
“Subhūti, past physical forms are empty of past physical forms. If you ask why, it is because in emptiness, past physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past physical forms ever be apprehended in emptiness? Subhūti, past feelings are empty of past feelings. If you ask why, it is because in emptiness, past feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past feelings ever be apprehended in emptiness? Subhūti, past perceptions are empty of past perceptions. If you ask why, it is because in emptiness, past perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past perceptions ever be apprehended in emptiness? Subhūti, past formative predispositions are empty of past formative predispositions. If you ask why, it is because in emptiness, past formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past formative predispositions ever be apprehended in emptiness? Subhūti, past consciousness is empty of past consciousness. If you ask why, it is because in emptiness, past consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past consciousness ever be apprehended in emptiness?
“Subhūti, future physical forms are empty of future physical forms. If you ask why, it is because in emptiness, future physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future physical forms ever be apprehended in emptiness? Subhūti, future feelings are empty of future feelings. If you ask why, it is because in emptiness, future feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future feelings ever be apprehended in emptiness? Subhūti, future perceptions are empty of future perceptions. If you ask why, it is because in emptiness, future perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future perceptions ever be apprehended in emptiness? Subhūti, future formative predispositions are empty of future formative predispositions. If you ask why, it is because in emptiness, future formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future formative predispositions ever be apprehended in emptiness? Subhūti, future consciousness is empty of future consciousness. If you ask why, it is because in emptiness, future consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future consciousness ever be apprehended in emptiness?
“Subhūti, present physical forms are empty of present physical forms. If you ask why, it is because in emptiness, present physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present physical forms ever be apprehended in emptiness? Subhūti, present feelings are empty of present feelings. If you ask why, it is because in emptiness, present feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present feelings ever be apprehended in emptiness? Subhūti, present perceptions are empty of present perceptions. If you ask why, it is because in emptiness, present perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present perceptions ever be apprehended in emptiness? Subhūti, present formative predispositions are empty of present formative predispositions. If you ask why, it is because in emptiness, present formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present formative predispositions ever be apprehended in emptiness? Subhūti, present consciousness is empty of present consciousness. If you ask why, it is because in emptiness, present consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present consciousness ever be apprehended in emptiness?