Chapter 11 第十一章

11.1Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation; that is why it is called a Great Vehicle.

11.1那時尊者須菩提對世尊說：「世尊，大乘被稱為『大乘』。它超越了世間天人阿修羅而證得解脫；因此它被稱為大乘。

11.2“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned, nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.

11.2「世尊，這大乘就像虛空一樣。正如虛空為無數無量的眾生提供空間，同樣地，這大乘也為無數無量的眾生提供空間。因此，世尊，這就是菩薩摩訶薩的大乘。對於這大乘，去來都不可得，停住也不可得。過去際、未來際和中間也都不可得。

11.3“Blessed Lord, to illustrate, just as for space neither going or coming is discerned, and standing still too is not discerned, similarly, for this Great Vehicle, going is not apprehended, an attainment of emancipation is not apprehended, and standing still is not apprehended.

11.3「世尊，譬如虛空中既不可得往來，亦不可得住立，如是此大乘中，去不可得，得解脫不可得，住亦不可得。」

11.4“Blessed Lord, to illustrate, just as, because of the sameness of the three times, for space the limit of the past is not apprehended, the limit of the future is not apprehended, and a middle is not apprehended, similarly for this Great Vehicle, also, because of the sameness of the three times, the limit of the past is not apprehended, the limit of the future is not apprehended, and a middle is not apprehended. Blessed Lord, it is a vehicle [F.250.a] that is the sameness of the three times; that is why it is called a Great Vehicle.

11.4「世尊，以譬喻說，就如因為三世平等性，虛空的過去際不可得，未來際不可得，中間也不可得，同樣，這個大乘也因為三世平等性，過去際不可得，未來際不可得，中間也不可得。世尊，它是三世平等性的乘，因此才叫做大乘。」

11.5The Blessed One said, “That is so, Subhūti, that is so! These six perfections‍—namely, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom‍—are the Great Vehicle of bodhisattva great beings. This is called the Great Vehicle of bodhisattva great beings.

11.5世尊說：「是的，須菩提，確實如此！這六波羅蜜多──即布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜──就是菩薩摩訶薩的大乘。這被稱為菩薩摩訶薩的大乘。」

11.6“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings is all the dhāraṇī gateways and all these gateways of meditative stability, namely, the meditative stability heroic valor , the meditative stability precious seal , the meditative stability lion’s play , the meditative stability beautiful moon , the meditative stability crest of the moon’s victory banner , the meditative stability surpassing all phenomena , the meditative stability seal of all phenomena , the meditative stability surveying the crown pinnacle , the meditative stability certainty in the realm of phenomena , the meditative stability crest of certainty’s victory banner , the meditative stability vajra , the meditative stability seal of entry into all phenomena , the meditative stability well established as the king of meditative stabilities , the meditative stability excellently well established , the meditative stability well-founded king of meditative stabilities , the meditative stability diffusion of light rays , the meditative stability without mistakes , the meditative stability because of the diffusion of light rays not making mistakes , [F.250.b] the meditative stability power of effort , the meditative stability array of power , the meditative stability exalted , the meditative stability engaging with certainty in lexical explanations , the meditative stability entry into designations , the meditative stability observation of spatial directions , the meditative stability sealed with the seal , the meditative stability unimpaired , the meditative stability oceanic seal gathering all phenomena , the meditative stability seal of the king , the meditative stability permeation of space , the meditative stability vajra maṇḍala , the meditative stability purified of the three spheres , the meditative stability shoulder ornament of the victory banner’s crest , the meditative stability Indra’s crest , the meditative stability pursuit of the stream , the meditative stability yawning lion , the meditative stability stretching lion , the meditative stability stretching-out lion , the meditative stability beyond sequence , the meditative stability without attachment or impediment , the meditative stability repudiation of afflicted mental states , the meditative stability illumination , the meditative stability unseeking , the meditative stability no fixed abode , the meditative stability free from mentation , the meditative stability taming the four māras , the meditative stability stainless lamplight , the meditative stability boundless light , the meditative stability illuminator , the meditative stability total illumination , the meditative stability pure supremacy , the meditative stability stainless light , the meditative stability bringer of joy , the meditative stability lightning lamp , the meditative stability inexhaustible , the meditative stability unvanquished , the meditative stability majestic , the meditative stability [F.251.a] free from extinction , the meditative stability unmoving , the meditative stability calmed , the meditative stability imperishable , the meditative stability lamp of the sun , the meditative stability immaculate moon , the meditative stability clear-eyed , the meditative stability lamp of wisdom , the meditative stability clear appearance , the meditative stability moon lamp , the meditative stability illuminating , the meditative stability does what needs to be done , the meditative stability glory of transcendental knowledge , the meditative stability vajra-like , the meditative stability stability of mind , the meditative stability total illumination , the meditative stability well situated , the meditative stability jewel cusp , the meditative stability seal of the supreme phenomenon , the meditative stability sameness of all phenomena , the meditative stability renunciation of delight , the meditative stability elevated by phenomena , the meditative stability expanded on account of being elevated by phenomena , the meditative stability jewel state , the meditative stability forsaking fights , the meditative stability dispersal , the meditative stability distinguishing the terms associated with all phenomena , the meditative stability determination , the meditative stability stainless performance , the meditative stability arranging the sameness of letters , the meditative stability devoid of letters , the meditative stability cutting off the objective support , the meditative stability unmodified , the meditative stability aspectless , the meditative stability entering into names and signs , the meditative stability free from activity , the meditative stability entering into the ascertainment of names , the meditative stability a practitioner without a dwelling , the meditative stability devoid of darkness , the meditative stability endowed with practice , the meditative stability unwavering , the meditative stability transcendence of the range , the meditative stability accumulation of all attributes , [F.251.b] the meditative stability abiding without mentation , the meditative stability abiding with certainty , the meditative stability blossoming and vibrance of the flowers of virtue , the meditative stability endowed with the branches of enlightenment , the meditative stability boundless eloquence , the meditative stability boundless lamplight , the meditative stability equal to the unequaled , the meditative stability transcending all phenomena , the meditative stability delineator , the meditative stability dispelling doubt , the meditative stability without settled focus , the meditative stability single array , the meditative stability manifest attainment of aspects , the meditative stability single aspect , the meditative stability nonexclusion of the aspect , the meditative stability supreme performance , the meditative stability comprehension of all bases of existence through realization , the meditative stability entrance to symbols and sounds , the meditative stability jewel heart , the meditative stability unattached to any phenomena , the meditative stability array of flashes of lightning , the meditative stability forsaking , the meditative stability lamp of doctrine , the meditative stability lamp of transcendental knowledge , the meditative stability manifest attainment of the miraculous ability to not return , the meditative stability devoid of vocalic syllables , the meditative stability burning lamp , the meditative stability purification of defining characteristics , the meditative stability nondistinguished , the meditative stability endowed with a distinct forbearance , the meditative stability endowed with all finest aspects , the meditative stability endowed with dhāraṇīs , the meditative stability absence of joy with respect to all happiness and suffering , the meditative stability [F.252.a] inexhaustible cornucopia , the meditative stability dhāraṇī intelligence , the meditative stability perfect elimination of right and wrong , the meditative stability perfect calming of all contradictions and refutations , the meditative stability no harmony or disharmony , the meditative stability taintless light , the meditative stability endowed with the essence , the meditative stability taintless light of the full moon , the meditative stability lightning light , the meditative stability great ornament , the meditative stability illuminator in all respects , the meditative stability protector of all worlds , the meditative stability sameness of meditative stability , the meditative stability with a dustless and dust-free principle , the meditative stability convergence in nonaffliction , the meditative stability convergence of all afflicted mental states in nonaffliction , the meditative stability intent on a dwelling that has not been apprehended , the meditative stability abiding in the real nature without mentation , the meditative stability self-originated from the vessel , the meditative stability incinerating all afflicted mental states , the meditative stability lamp of great transcendental knowledge , the meditative stability origin of the ten powers , the meditative stability opener of the gateways , the meditative stability dispelling the defects of corporeality , the meditative stability obliterating defects of speech, transforming them as if into space , the meditative stability dispelling the defects of the mind , the meditative stability thorough investigation , the meditative stability space-like , and the meditative stability space-like and without attachment, hence free and without blemish . This is called the Great Vehicle of bodhisattva [F.252.b] great beings.

11.6「此外，須菩提，菩薩摩訶薩的大乘就是一切陀羅尼門和一切這些禪定門，即英勇無畏的禪定、寶印的禪定、獅子遊戲的禪定、美月的禪定、月勝幢冠的禪定、超越一切法的禪定、諸法印的禪定、頂幢觀察的禪定、法界決定的禪定、決定勝幢冠的禪定、金剛的禪定、諸法入印的禪定、三昧王善住的禪定、善安住的禪定、善立三昧王的禪定、光明遍照的禪定、無錯謬的禪定、光明遍照無錯謬的禪定、精進力的禪定、力陣的禪定、高舉的禪定、詞義決定現前的禪定、施設入的禪定、方位觀的禪定、印封印的禪定、無損的禪定、海印攝諸法的禪定、王印的禪定、虛空遍滿的禪定、金剛壇城的禪定、三輪清淨的禪定、勝幢冠肩飾的禪定、帝釋頂冠的禪定、追溯流的禪定、獅子呵欠的禪定、獅子展身的禪定、獅子申身的禪定、超越序次的禪定、無著無礙的禪定、棄捨煩惱心的禪定、照耀的禪定、不求的禪定、無住處的禪定、離思維的禪定、調伏四魔的禪定、無垢燈光的禪定、無邊光的禪定、照者的禪定、遍照的禪定、清淨勝的禪定、無垢光的禪定、喜樂施者的禪定、電光燈的禪定、無盡的禪定、不可勝的禪定、威嚴的禪定、離滅的禪定、不動的禪定、寂靜的禪定、不壞的禪定、日燈的禪定、無垢月的禪定、明眼的禪定、智慧燈的禪定、明現的禪定、月燈的禪定、照明的禪定、應做已做的禪定、超越知榮光的禪定、金剛如的禪定、心定的禪定、遍照的禪定、善安置的禪定、寶尖的禪定、最上法印的禪定、諸法平等的禪定、棄捨歡喜的禪定、由法高舉的禪定、由法高舉而廣的禪定、寶位的禪定、棄捨鬥爭的禪定、散布的禪定、諸法詞義區別的禪定、決定的禪定、無垢作為的禪定、字平等排列的禪定、離字的禪定、截斷所緣的禪定、未改變的禪定、無相的禪定、進入名稱和相的禪定、離作用的禪定、進入名稱確定的禪定、無住處的修行者的禪定、離黑暗的禪定、具足修習的禪定、堅定不移的禪定、超越範圍的禪定、一切功德積集的禪定、無思維而住的禪定、以決定而住的禪定、善根花卉的開放與活力的禪定、具足覺支的禪定、無邊辯才的禪定、無邊燈光的禪定、等於無等的禪定、超越一切法的禪定、分別者的禪定、遣除疑的禪定、無固定焦點的禪定、單一陣列的禪定、相的明現獲得的禪定、單一相的禪定、相的不排斥的禪定、至上作為的禪定、通過實現理解一切存在基礎的禪定、進入符號和聲的禪定、寶心的禪定、不執著於任何法的禪定、閃電光陣的禪定、棄捨的禪定、法燈的禪定、般若燈的禪定、不回還之神變的明現獲得的禪定、離音聲字母的禪定、熊熊燃燈的禪定、特徵清淨的禪定、無區別的禪定、具足特殊忍的禪定、具足一切細微相的禪定、具足陀羅尼的禪定、對一切樂和苦無喜的禪定、無盡聚藏的禪定、陀羅尼智的禪定、完全消除對與錯的禪定、完全平息一切矛盾和駁斥的禪定、無調和與失調的禪定、無垢光的禪定、具足本質的禪定、無垢滿月光的禪定、閃電光的禪定、大莊嚴的禪定、在一切方面的照者的禪定、一切世界的保護者的禪定、禪定平等的禪定、無塵無垢原則的禪定、無煩惱聚集的禪定、一切煩惱聚集於無煩惱的禪定、專注於未被領悟的住處的禪定、無思維而住於真如的禪定、從容器自生的禪定、焚燒一切煩惱的禪定、大般若燈的禪定、十力根源的禪定、門戶開啟者的禪定、遣除色法缺陷的禪定、消滅言語缺陷，將其轉化如虛空的禪定、遣除心缺陷的禪定、詳細調查的禪定、空性如的禪定、以及空性如且無執著，因此自在無瑕的禪定。這稱為菩薩摩訶薩的大乘。」

11.7“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is this, namely, 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, and the emptiness of an essential nature of nonentities.

11.7「而且，須菩提，菩薩摩訶薩的大乘就是這樣，即內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空。

11.8“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings is the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four 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, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas. This is the Great Vehicle [F.253.a] of bodhisattva great beings.

11.8「須菩提，此菩薩摩訶薩大乘，謂四念住、四正勤、四神足、五根、五力、七覺支、八正道；四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、神通、三摩地、陀羅尼門；及如來十力、四無所畏、四一切種智、大悲、佛十八不共法。此是菩薩摩訶薩大乘。」

11.9“Subhūti, you said this Great Vehicle ‘outshines the world with its gods, humans, and asuras and attains emancipation.’ If you ask what this world with its gods, humans, and asuras is, it is this, namely, the realm of desire, the realm of form, and the realm of formlessness.

11.9「須菩提，你說這大乘『超越世間天人阿修羅而獲得解脫』。如果你問這世間天人阿修羅是什麼，就是這樣，即欲界、色界和無色界。」

11.10“Subhūti, if the realm of desire were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of desire is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.10「須菩提，如果欲界是真實的、不虛誤的、唯一的真實，也就是說，不可推翻的、真正的、圓滿的，如事物的本性一樣，是常住的、堅固的、恆永的，以及具有不變性質的實體，那麼這大乘確實就不會超越有天神、人、阿修羅的世界而獲得解脫。然而，須菩提，正因為這欲界是造作的、所作的、有為的，也就是說，是無常的、不堅固的、非恆永的，以及具有變化性質的非實體，所以這大乘因此超越有天神、人、阿修羅的世界而獲得解脫。」

11.11“Subhūti, if the realm of form were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of form is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine [F.253.b] the world with its gods, humans, and asuras and attain emancipation.

11.11「須菩提，假如色界是真實的、無誤的真實、唯一的真實——也就是說，不可推翻的、真正的、完美的，事物就如其本質，永恆、堅固、長存，以及具備不改變屬性的有——那麼確實這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為色界是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非永恆的，以及具備改變屬性的非有——所以這大乘才會超越世間天人阿修羅而獲得解脫。」

11.12“Subhūti, if the realm of formlessness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of formlessness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.12「須菩提，若無色界是真實、不謬誤的真實、唯一的真實——也就是說，無可爭議、真確、圓滿，如事實所是，常住、堅固、恆永、具有不變性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為這無色界是造作、有為、所作的——也就是說，是無常、不堅固、非恆永、具有變化性質的無有——所以這大乘因此超越世間天人阿修羅而獲得解脫。」

11.13“Subhūti, if physical forms were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because physical forms are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great [F.254.a] Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if perceptions were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because perceptions are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if formative predispositions were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because formative predispositions are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this [F.254.b] Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.13「須菩提，如果色是真實的、無誤的真實、唯一的真實——也就是說，無可爭議的、真正的、完美的，事物本身就是常、堅固、恆、具有不變的性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為色是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆的、具有變化的性質的無有——所以這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果受是真實的、無誤的真實、唯一的真實——也就是說，無可爭議的、真正的、完美的，事物本身就是常、堅固、恆、具有不變的性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為受是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆的、具有變化的性質的無有——所以這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果想是真實的、無誤的真實、唯一的真實——也就是說，無可爭議的、真正的、完美的，事物本身就是常、堅固、恆、具有不變的性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為想是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆的、具有變化的性質的無有——所以這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果行是真實的、無誤的真實、唯一的真實——也就是說，無可爭議的、真正的、完美的，事物本身就是常、堅固、恆、具有不變的性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為行是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆的、具有變化的性質的無有——所以這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果識是真實的、無誤的真實、唯一的真實——也就是說，無可爭議的、真正的、完美的，事物本身就是常、堅固、恆、具有不變的性質的有——那麼這大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為識是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆的、具有變化的性質的無有——所以這大乘才會超越世間天人阿修羅而獲得解脫。」

11.14“Subhūti, if the eyes were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the eyes are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the ears were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle [F.255.a] would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the ears are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the nose were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the nose is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the tongue were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the tongue is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if [F.255.b] the body were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the body is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the mental faculty were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the mental faculty is constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.14「須菩提，如果眼是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為眼是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。須菩提，如果耳是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為耳是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。須菩提，如果鼻是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為鼻是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。須菩提，如果舌是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為舌是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。須菩提，如果身是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為身是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。須菩提，如果意是真實的、不錯誤的真實、唯一的真實——也就是說，無可爭議的、真確的、完美的，如同事物的本質一樣，是永恆的、堅固的、恆常的，是具有不變特性的實體——那麼確實這個大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為意是造作的、有為的、所作的——也就是說，是無常的、不堅固的、非恆常的，是具有變化特性的無有——所以這個大乘因此超越世間天人阿修羅而獲得解脫。」

11.15“Subhūti, if sights were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, [F.256.a] because sights are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sounds were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sounds are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if odors were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because odors are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. [F.256.b] Subhūti, if tastes were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tastes are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tangibles were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tangibles are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mental phenomena were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, [F.257.a] because mental phenomena are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.15「須菩提，如果色境是真實、不錯誤的真實、唯一的真實，也就是說，是不可爭辯的、真實的、圓滿的，如事物本來就是永常、穩固、恆久的，以及具有不變屬性的有，那麼大乘確實就不會超越界三界有情眾生，而獲得解脫。然而，須菩提，正因為色境是造作的、有為的、所作的，也就是說，是無常的、不穩固的、非恆久的，以及具有變化屬性的無有，所以大乘才能超越界三界有情眾生，而獲得解脫。

11.16“Subhūti, if visual consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because visual consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if auditory consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because auditory consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. [F.257.b] Subhūti, if olfactory consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because olfactory consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if gustatory consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because gustatory consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tactile consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle [F.258.a] would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tactile consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mental consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because mental consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.16「須菩提，若眼識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以眼識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若耳識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以耳識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若鼻識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以鼻識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若舌識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以舌識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若身識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以身識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若意識是實、無誤之實、唯一之實，即不可爭論、真實、完美，如諸法性，常、堅固、恆、具有不變之性者，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以意識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性者，故此大乘超越世間天人阿修羅而獲得解脫。」

11.17“Subhūti, if visually compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because visually compounded sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity [F.258.b] endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if aurally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because aurally compounded sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if nasally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because nasally compounded sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if lingually compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, [F.259.a] permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because lingually compounded sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if corporeally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because corporeally compounded sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mentally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because mentally compounded [F.259.b] sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.17「須菩提，若眼觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為眼觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。須菩提，若耳觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為耳觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。須菩提，若鼻觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為鼻觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。須菩提，若舌觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為舌觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。須菩提，若身觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為身觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。須菩提，若意觸為真實、無誤的真實、唯一的真實——即是說，無可爭議、真實、圓滿，事物本如是，常、堅固、恆、具有不變的屬性的有——則此大乘實不超越世間天人阿修羅而證得解脫。然而，須菩提，因為意觸是造作、有為、所作——即是說，無常、不堅固、非恆、具有變化的屬性的無有——因此此大乘超越世間天人阿修羅而證得解脫。」

11.18“Subhūti, if feelings conditioned by visually compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by visually compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by aurally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by aurally compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore [F.260.a] does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by nasally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by nasally compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by lingually compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by lingually compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by corporeally compounded sensory contact were the real, the unmistaken real, [F.260.b] the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by corporeally compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by mentally compounded sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by mentally compounded sensory contact are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.18「須菩提，若眼觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為眼觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。須菩提，若耳觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為耳觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。須菩提，若鼻觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為鼻觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。須菩提，若舌觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為舌觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。須菩提，若身觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為身觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。須菩提，若意觸所生受是真實、無誤真實、唯一真實——就是說，無可爭議、真實、完善，事物本身是常、堅固、恆、具有不變特性的有——那麼這個大乘確實不會超越世間天人阿修羅而獲得解脫。然而，須菩提，因為意觸所生受是造作、有為、所作——就是說，是無常、不堅固、非恆、具有變化特性的無有——所以這個大乘才會超越世間天人阿修羅而獲得解脫。」

11.19“Subhūti, if the earth element were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity [F.261.a] endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the earth element is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the water element were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the water element is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the fire element were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the fire element is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and [F.261.b] a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the wind element were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the wind element is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the consciousness element were the real, the unmistaken real, [F.262.a] the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the consciousness element is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.19「須菩提，若地界是真實、不錯謬的真實、唯一的真實，即是無可爭議的、真實的、圓滿的、就事物本身而言、恆常的、堅固的、永恆的，且是具有不改變特性的有——那麼，此大乘實際上就不會超越世間天人阿修羅而證得解脫。然而，須菩提，因為地界是造作的、有為的、所作的——即是無常的、不堅固的、不永恆的，且是具有改變特性的無有——所以此大乘因此超越世間天人阿修羅而證得解脫。須菩提，若水界是真實、不錯謬的真實、唯一的真實，即是無可爭議的、真實的、圓滿的、就事物本身而言、恆常的、堅固的、永恆的，且是具有不改變特性的有——那麼，此大乘實際上就不會超越世間天人阿修羅而證得解脫。然而，須菩提，因為水界是造作的、有為的、所作的——即是無常的、不堅固的、不永恆的，且是具有改變特性的無有——所以此大乘因此超越世間天人阿修羅而證得解脫。須菩提，若火界是真實、不錯謬的真實、唯一的真實，即是無可爭議的、真實的、圓滿的、就事物本身而言、恆常的、堅固的、永恆的，且是具有不改變特性的有——那麼，此大乘實際上就不會超越世間天人阿修羅而證得解脫。然而，須菩提，因為火界是造作的、有為的、所作的——即是無常的、不堅固的、不永恆的，且是具有改變特性的無有——所以此大乘因此超越世間天人阿修羅而證得解脫。須菩提，若風界是真實、不錯謬的真實、唯一的真實，即是無可爭議的、真實的、圓滿的、就事物本身而言、恆常的、堅固的、永恆的，且是具有不改變特性的有——那麼，此大乘實際上就不會超越世間天人阿修羅而證得解脫。然而，須菩提，因為風界是造作的、有為的、所作的——即是無常的、不堅固的、不永恆的，且是具有改變特性的無有——所以此大乘因此超越世間天人阿修羅而證得解脫。須菩提，若識界是真實、不錯謬的真實、唯一的真實，即是無可爭議的、真實的、圓滿的、就事物本身而言、恆常的、堅固的、永恆的，且是具有不改變特性的有——那麼，此大乘實際上就不會超越世間天人阿修羅而證得解脫。然而，須菩提，因為識界是造作的、有為的、所作的——即是無常的、不堅固的、不永恆的，且是具有改變特性的無有——所以此大乘因此超越世間天人阿修羅而證得解脫。」

11.20“Subhūti, if ignorance were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because ignorance is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if formative predispositions were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this [F.262.b] Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because formative predispositions are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if consciousness were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because consciousness is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if name and form were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because name and form are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, [F.263.a] not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the six sense fields were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the six sense fields are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sensory contact were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sensory contact is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sensation were the real, the unmistaken real, [F.263.b] the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sensation is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if craving were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because craving is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if grasping were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, [F.264.a] because grasping is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the rebirth process were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the rebirth process is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if birth were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because birth is constructed, fashioned, and fabricated‍—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing‍—this Great Vehicle therefore [F.264.b] does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if aging and death were the real, the unmistaken real, the one and only real‍—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing‍—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because aging and death are constructed, fashioned, and fabricated‍—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing‍—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. [B19]

11.20「須菩提，若無明是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以無明是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若行是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以行是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若識是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以識是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若名色是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以名色是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若六入是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以六入是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若觸是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以觸是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若受是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以受是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若愛是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以愛是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若取是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以取是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若有是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以有是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若生是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以生是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。須菩提，若老死是實、是不誑實、是如實，即無欺誑、真實、圓滿，事物如是常、堅固、恆、具有不變之性的有，則此大乘不能超越世間天人阿修羅而獲得解脫。然而，須菩提，以老死是造作、有為、所作，即無常、不堅固、非恆、具有變化之性的無有，是故此大乘超越世間天人阿修羅而獲得解脫。」

11.21“Subhūti, if the perfection of generosity were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of generosity is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of ethical discipline were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of ethical discipline is a nonentity, not an entity, this Great Vehicle therefore does outshine the world [F.265.a] with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of tolerance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of tolerance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of perseverance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of perseverance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of meditative concentration were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of meditative concentration is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of wisdom were an entity and not a nonentity, then indeed this Great Vehicle would not [F.265.b] outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of wisdom is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.21「須菩提，若布施波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以布施波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若持戒波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以持戒波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若忍辱波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以忍辱波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若精進波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以精進波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若禪定波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以禪定波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若般若波羅蜜多是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以般若波羅蜜多是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。」

11.22“Subhūti, if the emptiness of internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external and internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external and internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of emptiness were an entity [F.266.a] and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of emptiness is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of great extent were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of great extent is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of ultimate reality were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of ultimate reality is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of conditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of conditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine [F.266.b] the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of unconditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of unconditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of the unlimited were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of the unlimited is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of that which has neither beginning nor end were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which has neither beginning nor end is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonexclusion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, [F.267.a] humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonexclusion is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of inherent nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of inherent nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of all phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of all phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of intrinsic defining characteristics were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of intrinsic defining characteristics is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras [F.267.b] and attain emancipation. Subhūti, if the emptiness of that which cannot be apprehended were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which cannot be apprehended is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of essential nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of essential nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of an essential nature of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of [F.268.a] an essential nature of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.22「須菩提，若內空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為內空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若外空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為外空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若內外空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為內外空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若空空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為空空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若大空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為大空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若勝義空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為勝義空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若有為空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為有為空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無為空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無為空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無邊空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無邊空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無始無終空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無始無終空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無遮空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無遮空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若自性空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為自性空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若一切法空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為一切法空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若自相空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為自相空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無取空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無取空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若非有空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為非有空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若本質空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為本質空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。須菩提，若無實空是有，非非有，則此大乘不應超越世間天人阿修羅而得解脫。然而須菩提，因為無實空非有，是非有，故此大乘超越世間天人阿修羅而得解脫。」

11.23“Subhūti, if the applications of mindfulness were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the applications of mindfulness are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the correct exertions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the correct exertions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the supports for miraculous ability were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the supports for miraculous ability are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the faculties were entities [F.268.b] and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the faculties are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the powers were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the branches of enlightenment were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the branches of enlightenment are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the noble eightfold path were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the noble eightfold path is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.23「須菩提，若念處是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以念處是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若正勤是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以正勤是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若神足是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以神足是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若根是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以根是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若力是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以力是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若覺支是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以覺支是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。須菩提，若八正道是有非非有，則此大乘不能照耀世間天人阿修羅界，不能獲得解脫。然而，須菩提，以八正道是非有非是有故，此大乘是故照耀世間天人阿修羅界，獲得解脫。」

11.24“Subhūti, if the truths [F.269.a] of the noble ones were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the truths of the noble ones are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative concentrations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative concentrations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the immeasurable attitudes were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the immeasurable attitudes are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the formless absorptions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the formless absorptions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.269.b] humans, and asuras and attain emancipation. Subhūti, if the liberations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the liberations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the serial steps of meditative absorption were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the serial steps of meditative absorption are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness, signlessness, and wishlessness gateways to liberation were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness, signlessness, and wishlessness gateways to liberation are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the extrasensory powers were entities and not [F.270.a] nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the extrasensory powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative stabilities were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative stabilities are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the dhāraṇī gateways were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the dhāraṇī gateways are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.24「須菩提，若四聖諦是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以四聖諦是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若禪定是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以禪定是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若四無量心是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以四無量心是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若無色定是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以無色定是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若解脫是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以解脫是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若定次第是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以定次第是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若空無相無願解脫門是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以空無相無願解脫門是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若神通是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以神通是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若三摩地是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以三摩地是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。須菩提，若陀羅尼門是有而非非有，則此大乘不能超越世間天人阿修羅而證得解脫。然而，須菩提，以陀羅尼門是非有而非有為故，此大乘故超越世間天人阿修羅而證得解脫。」

11.25“Subhūti, if the powers of the tathāgatas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers of the tathāgatas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.270.b] humans, and asuras and attain emancipation. Subhūti, if the fearlessnesses were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the fearlessnesses are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the kinds of exact knowledge were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the kinds of exact knowledge are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if great compassion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because great compassion is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the eighteen distinct qualities of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because [F.271.a] the eighteen distinct qualities of the buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.25「須菩提，如果如來的力是有而非非有，那麼這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為如來的力是非有而非有，這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果無畏是有而非非有，那麼這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為無畏是非有而非有，這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果無所畏法是有而非非有，那麼這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為無所畏法是非有而非有，這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果大悲是有而非非有，那麼這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為大悲是非有而非有，這大乘才會超越世間天人阿修羅而獲得解脫。須菩提，如果佛的十八不共法是有而非非有，那麼這大乘就不會超越世間天人阿修羅而獲得解脫。然而，須菩提，正因為佛的十八不共法是非有而非有，這大乘才會超越世間天人阿修羅而獲得解脫。」

11.26“Subhūti, if the attributes of those at the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of once-returners were entities and not [F.271.b] nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. [F.272.a] Subhūti, if the attributes of bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.26「須菩提，若種姓地諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以種姓地諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若第八地諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以第八地諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若入流者諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以入流者諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若一來者諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以一來者諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若不來者諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以不來者諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若阿羅漢諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以阿羅漢諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若辟支佛諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以辟支佛諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若菩薩諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以菩薩諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。須菩提，若佛諸法是有，非無有，則此大乘不能超勝世間天人阿修羅而得解脫。然而，須菩提，以佛諸法是無有，非有，故此大乘超勝世間天人阿修羅而得解脫。」

11.27“Subhūti, if those on the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those on the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, [F.272.b] and asuras and attain emancipation. Subhūti, if those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if once-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.273.a] humans, and asuras and attain emancipation. Subhūti, if pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tathāgatas, arhats, perfectly complete buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tathāgatas, arhats, perfectly complete buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.27「須菩提，若種姓地的有情是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為種姓地的有情是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若第八地的有情是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為第八地的有情是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若預流者是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為預流者是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若一來者是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為一來者是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若不來者是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為不來者是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若阿羅漢是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為阿羅漢是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若獨覺佛是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為獨覺佛是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若菩薩是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為菩薩是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。須菩提，若如來、阿羅漢、正遍知是有而非無有，則此大乘實不能超越世間天人阿修羅而獲得解脫。然而，須菩提，因為如來、阿羅漢、正遍知是無有而非有，所以此大乘實能超越世間天人阿修羅而獲得解脫。」

11.28“Subhūti, if the realm of phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain [F.273.b] emancipation. However, Subhūti, because the realm of phenomena is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the real nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the real nature is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the very limit of reality were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the very limit of reality is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the realm of the inconceivable were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the realm of the inconceivable is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.28「須菩提，若法界是有，非無有，則此大乘不能超勝世間天人阿修羅，而得解脫。然須菩提，以法界是無有，非有，是故此大乘超勝世間天人阿修羅，而得解脫。須菩提，若真如是有，非無有，則此大乘不能超勝世間天人阿修羅，而得解脫。然須菩提，以真如是無有，非有，是故此大乘超勝世間天人阿修羅，而得解脫。須菩提，若實際邊際是有，非無有，則此大乘不能超勝世間天人阿修羅，而得解脫。然須菩提，以實際邊際是無有，非有，是故此大乘超勝世間天人阿修羅，而得解脫。須菩提，若不可思議界是有，非無有，則此大乘不能超勝世間天人阿修羅，而得解脫。然須菩提，以不可思議界是無有，非有，是故此大乘超勝世間天人阿修羅，而得解脫。」

11.29“Subhūti, if the world with its gods, humans, and asuras were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world [F.274.a] with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the world with its gods, humans, and asuras is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.29「須菩提，若世間天人阿修羅是有，非無有，則此大乘不能超越世間天人阿修羅而得解脫。然而，須菩提，以世間天人阿修羅是無有，非有，故此大乘超越世間天人阿修羅而得解脫。」

11.30“Subhūti, if the instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site of enlightenment, were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site of enlightenment, are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.30「須菩提，若菩薩摩訶薩發菩提心，從最初發菩提心乃至坐於菩提座，所有如是發菩提心是有，非無有，則此大乘不能超越世間天人阿修羅而得解脫。然而，須菩提，以菩薩摩訶薩發菩提心，從最初發菩提心乃至坐於菩提座，所有如是發菩提心是無有，非有，故此大乘超越世間天人阿修羅而得解脫。」

11.31“Subhūti, if the vajra-like transcendental knowledge of bodhisattva great beings were an entity and a not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the vajra-like transcendental knowledge of bodhisattva great beings is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.

11.31「須菩提，若菩薩摩訶薩的金剛般若波羅蜜多智是有，非無有，則此大乘不能超越世間天人阿修羅而得解脫。然而，須菩提，以菩薩摩訶薩的金剛般若波羅蜜多智是無有，非有，故此大乘超越世間天人阿修羅而得解脫。」

11.32“Subhūti, if the vajra-like transcendental knowledge of bodhisattva great beings were an entity [F.274.b] and a not a nonentity, then indeed bodhisattva great beings would not realize that all the propensities for afflicted mental states that cause linking up are nonentities and would not acquire all-aspect omniscience, and this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the vajra-like transcendental knowledge of bodhisattva great beings is a nonentity and not an entity, bodhisattva great beings therefore do realize that all the propensities for afflicted mental states that cause linking up are nonentities and do indeed acquire all-aspect omniscience, and this Great Vehicle outshines the world with its gods, humans, and asuras and attains emancipation.

11.32「須菩提，若菩薩摩訶薩的金剛般若波羅蜜多智是有，非無有，則菩薩摩訶薩不能證悟導致繫縛的一切煩惱習氣是無有，不能獲得一切相智，此大乘不能超越世間天人阿修羅而得解脫。然而，須菩提，以菩薩摩訶薩的金剛般若波羅蜜多智是無有，非有，故菩薩摩訶薩證悟導致繫縛的一切煩惱習氣是無有，獲得一切相智，此大乘超越世間天人阿修羅而得解脫。」

11.33“Subhūti, if the thirty-two major marks of bodhisattva great beings were entities and not nonentities, then indeed the tathāgatas, arhats, perfectly complete buddhas would not outshine the world with its gods, humans, and asuras, and would not illuminate, would not radiate, and would not shine with their magnificence and glory. However, Subhūti, because the thirty-two major marks of a great person that the tathāgatas, arhats, genuinely perfect buddhas possess are nonentities, not entities, therefore the tathāgatas, arhats, perfectly complete buddhas do indeed outshine the world with its gods, humans, and asuras, and illuminate, radiate, and shine with their magnificence and glory.

11.33「須菩提，若菩薩摩訶薩的三十二相是有，不是無，那麼如來、阿羅漢、正遍知確實不會超越世間天人阿修羅，也不會照明、不會放光、不會以其威勢和榮耀照耀。然而，須菩提，正因為如來、阿羅漢、真正圓滿的正遍知所具有的三十二相是無，不是有，所以如來、阿羅漢、正遍知確實超越世間天人阿修羅，並照明、放光、以其威勢和榮耀照耀。」

11.34“Subhūti, if the light of the tathāgatas, arhats, perfectly complete buddhas [F.275.a] were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity. However, Subhūti, because the light of the tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity.

11.34「須菩提，若如來阿羅漢正遍知的光明是有，非無有，則如來阿羅漢正遍知不能遍照恆河沙數世界的光明。然而，須菩提，以如來阿羅漢正遍知的光明是無有，非有，故如來阿羅漢正遍知遍照恆河沙數世界的光明。」

11.35“Subhūti, if the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā would not have made themselves heard with their voice. However, Subhūti, because the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā do make themselves heard with their voice.

11.35「須菩提，如果如來、阿羅漢、正遍知的聲音具有六十種相而是有，不是無有，那麼恆河沙數世界中的如來、阿羅漢、正遍知就不能以他們的聲音讓眾生聽聞。然而，須菩提，因為如來、阿羅漢、正遍知的聲音具有六十種相而是無有，不是有，所以恆河沙數世界中的如來、阿羅漢、正遍知確實能以他們的聲音讓眾生聽聞。」

11.36“Subhūti, if the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, [F.275.b] or anyone else could have turned in conformity with the Dharma. However, Subhūti, because the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, or anyone else could have turned in conformity with the Dharma.

11.36「須菩提，如果如來、阿羅漢、正遍知的法輪是有，不是無，那麼如來、阿羅漢、正遍知就不能在世間轉動那個沒有任何善的修行者、婆羅門、天神、魔、梵天或其他任何人能夠按照法轉動的法輪。然而，須菩提，正因為如來、阿羅漢、正遍知的法輪是無，不是有，所以如來、阿羅漢、正遍知確實在世間轉動了那個沒有任何善的修行者、婆羅門、天神、魔、梵天或其他任何人能夠按照法轉動的法輪。」

11.37“Subhūti, if the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma were entities and not nonentities, then those beings would not enter final nirvāṇa in the expanse of nirvāṇa with no residual aggregates. However, Subhūti, because the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma are nonentities, not entities, therefore those beings have entered final nirvāṇa, are entering final nirvāṇa, and will enter final nirvāṇa, in the expanse of nirvāṇa with no residue of the aggregates.

11.37「須菩提，若如來、阿羅漢、正遍知為之轉法輪的有情是有，而非無有，則彼等有情不能入無餘依涅槃、無餘涅槃界。然而，須菩提，因為如來、阿羅漢、正遍知為之轉法輪的有情是無有，而非有，因此彼等有情已入無餘依涅槃、正入無餘依涅槃、當入無餘依涅槃，於無餘涅槃界中。」

11.38“Subhūti, you said, ‘This Great Vehicle is the same as space.’ So it is, Subhūti, so it is! This vehicle is the same as space.

11.38「須菩提，你說『這大乘與虛空相同』。確實如此，須菩提，確實如此！這乘與虛空相同。

11.39“To illustrate, Subhūti, in space the eastern direction is not apprehended, and the southern direction, the western direction, the northern direction, the zenith, the nadir, [F.276.a] and the intermediate directions are not apprehended. Similarly, Subhūti, in this Great Vehicle, the eastern direction is not apprehended, and the southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehended. Therefore, it is said that ‘this vehicle is the same as space.’

11.39「比如說，須菩提，在虛空中，東方得不到，南方、西方、北方、上方、下方以及中間方向也都得不到。同樣地，須菩提，在這個大乘中，東方得不到，南方、西方、北方、上方、下方以及中間方向也都得不到。因此說『這個乘與虛空相同』。」

11.40“To illustrate, Subhūti, space is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Similarly, Subhūti, this Great Vehicle, too, is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Therefore, it is said that ‘this vehicle is the same as space.’

11.40「須菩提，打個比喻，虛空既不是長的，也不是短的，既不是圓的，也不是方的，既不是對稱的，也不是不對稱的。同樣地，須菩提，這大乘也既不是長的，也不是短的，既不是圓的，也不是方的，既不是對稱的，也不是不對稱的。因此，才說『這個乘和虛空是一樣的』。」

11.41“To illustrate, Subhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Similarly, Subhūti, this Great Vehicle, too, is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Therefore, it is said that ‘this vehicle is the same as space.’

11.41「須菩提，譬如虛空不是青色，也不是黃色、紅色、白色、赤色、水晶色、銀色。同樣地，須菩提，這個大乘也不是青色，也不是黃色、紅色、白色、赤色、水晶色、銀色。因此說『這個乘與虛空相同』。」

11.42“To illustrate, Subhūti, space is not the past, the future, or the present. Similarly, Subhūti, this Great Vehicle, too, is not the past, the future, or the present. Therefore, it is said that ‘this vehicle is the same as space.’

11.42「須菩提，譬如虛空不是過去、未來、現在。同樣地，須菩提，這大乘也不是過去、未來、現在。因此說『這乘與虛空相同』。」

11.43“To illustrate, Subhūti, space neither decreases nor increases, neither diminishes nor [F.276.b] expands. Similarly, Subhūti, this Great Vehicle, too, neither decreases nor increases, neither diminishes nor expands. Therefore, it is said that ‘this vehicle is the same as space.’

11.43「須菩提，譬如虛空不退失、不增長、不減少、不擴展。同樣地，須菩提，這大乘也不退失、不增長、不減少、不擴展。因此，人們說『這乘與虛空相同』。」

11.44“To illustrate, Subhūti, space is not defiled nor is it purified. Similarly, Subhūti, this Great Vehicle, too, is not defiled nor is it purified. Therefore, it is said that ‘this vehicle is the same as space.’

11.44「須菩提，譬如虛空，非染污，亦非清淨。同樣地，須菩提，這大乘亦非染污，亦非清淨。因此說『此乘與虛空相同』。」

11.45“To illustrate, Subhūti, space neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Similarly, Subhūti, this Great Vehicle, too, neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Therefore, it is said that ‘this vehicle is the same as space.’

11.45「須菩提，比如說，虛空既不生起，也不滅盡，既不持續存在，也不到達終結，既不持續存在而後轉變為其他事物。同樣地，須菩提，這大乘也既不生起，也不滅盡，既不持續存在，也不到達終結，既不持續存在而後轉變為其他事物。因此說，『此乘如同虛空』。」

11.46“To illustrate, Subhūti, space is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate. Similarly, Subhūti, this Great Vehicle, too, is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate. Therefore, it is said that ‘this vehicle is the same as space.’

11.46"須菩提，比如虛空既不是善也不是不善，既不是有記也不是無記。同樣地，須菩提，這大乘也既不是善也不是不善，既不是有記也不是無記。因此說，'這乘與虛空相同'。"

11.47“To illustrate, Subhūti, space is not seen, nor is it heard, nor known, nor cognized. Similarly, Subhūti, this Great Vehicle, too, is not seen, nor is it heard, nor known, nor cognized. Therefore, it is said that ‘this vehicle is the same as space.’

11.47「須菩提，譬如虛空，不可見，不可聞，不可知，不可認識。同樣地，須菩提，這大乘也不可見，不可聞，不可知，不可認識。因此說，『這乘與虛空無異』。」

11.48“To illustrate, Subhūti, space is neither an object of knowledge nor not an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be actualized, nor is it an object to be abandoned, nor is it [F.277.a] an object to be cultivated. Similarly, Subhūti, this Great Vehicle, too, is neither an object of knowledge nor not an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be actualized, nor is it an object to be abandoned, nor is it an object to be cultivated. Therefore, it is said that ‘this vehicle is the same as space.’

11.48「須菩提，以譬喻言，虛空既不是認識的對象，亦不是非認識的對象，既不是理解的對象，亦不是領悟的對象，既不是實現的對象，亦不是捨棄的對象，亦不是修習的對象。同樣地，須菩提，這大乘亦既不是認識的對象，亦不是非認識的對象，既不是理解的對象，亦不是領悟的對象，既不是實現的對象，亦不是捨棄的對象，亦不是修習的對象。因此，說此乘與虛空無異。」

11.49“To illustrate, Subhūti, space is neither a maturation, nor is it subject to maturation. Similarly, Subhūti, this Great Vehicle, too, is neither a maturation, nor is it subject to maturation. Therefore, it is said that ‘this vehicle is the same as space.’

11.49「須菩提，譬如虛空，既非成熟，亦非受成熟。須菩提，如是此大乘，亦既非成熟，亦非受成熟。是故說此乘同於虛空。」

11.50“To illustrate, Subhūti, space is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Similarly, Subhūti, this Great Vehicle, too, is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Therefore, it is said that ‘this vehicle is the same as space.’

11.50「須菩提，譬如虛空既不攝在欲界，亦不攝在色界，亦不攝在無色界。須菩提，這大乘亦復如是，既不攝在欲界，亦不攝在色界，亦不攝在無色界。是故說『此乘同於虛空』。」

11.51“To illustrate, Subhūti, space is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free from delusion. Similarly, Subhūti, this Great Vehicle, too, is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free [F.277.b] from delusion. Therefore, it is said that ‘this vehicle is the same as space.’

11.51「須菩提，以虛空為例來說，虛空既不貪著，也不遠離貪著；既不瞋恚，也不遠離瞋恚；既不癡迷，也不遠離癡迷。同樣地，須菩提，這大乘也既不貪著，也不遠離貪著；既不瞋恚，也不遠離瞋恚；既不癡迷，也不遠離癡迷。因此說，『此乘如虛空』。」

11.52“To illustrate, Subhūti, in space there is no first setting of the mind on enlightenment, nor is there the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Subhūti, in this Great Vehicle, too, there is no first setting of the mind on enlightenment, nor is there the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Therefore, it is said that ‘this vehicle is the same as space.’

11.52「舍利子，虛空中沒有第一次發心於菩提，也沒有第二、第三、第四、第五、第六、第七、第八、第九或第十次發心於菩提。同樣地，舍利子，在這大乘中，也沒有第一次發心於菩提，也沒有第二、第三、第四、第五、第六、第七、第八、第九或第十次發心於菩提。因此說『這乘與虛空相同』。」

11.53“To illustrate, Subhūti, in space there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Similarly, Subhūti, in this Great Vehicle, too, there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Therefore, it is said that ‘this vehicle is the same as space.’

11.53「須菩提，為了說明這一點，虛空中沒有明地，也沒有種姓地、第八地、見地、薄地、離欲地或阿羅漢地。同樣地，須菩提，在這大乘中，也沒有明地，也沒有種姓地、第八地、見地、薄地、離欲地或阿羅漢地。因此，人們說『這乘與虛空相同』。」

11.54“To illustrate, Subhūti, in space there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of non-returner, or arhatship. Similarly, Subhūti, in this Great Vehicle, too, there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of [F.278.a] non-returner, or arhatship. Therefore, it is said that ‘this vehicle is the same as space.’

11.54「須菩提，譬如虛空中沒有入流果，也沒有一來果、不還果或阿羅漢果。同樣地，須菩提，在這大乘中，也沒有入流果，也沒有一來果、不還果或阿羅漢果。因此，人們說『這個乘等同於虛空』。」

11.55“To illustrate, Subhūti, in space there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Similarly, Subhūti, in this Great Vehicle, too, there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Therefore, it is said that ‘this vehicle is the same as space.’

11.55「須菩提，以虛空為例。虛空中沒有聲聞地，也沒有獨覺地、菩薩地或正遍知佛地。同樣地，須菩提，在這個大乘中，也沒有聲聞地，也沒有獨覺地、菩薩地或正遍知佛地。因此，人們說『這個乘與虛空相同』。」

11.56“To illustrate, Subhūti, space does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Similarly, Subhūti, this Great Vehicle, too, does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Therefore, it is said that ‘this vehicle is the same as space.’

11.56「須菩提，比如虛空既不具有色相，也不是無色；既不是顯現的，也不是隱沒的；既不是障礙的，也不是無障礙的；既不是和合的，也不是離散的。須菩提，同樣地，這大乘也既不具有色相，也不是無色；既不是顯現的，也不是隱沒的；既不是障礙的，也不是無障礙的；既不是和合的，也不是離散的。因此說『此乘如虛空』。」

11.57“To illustrate, Subhūti, space is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Therefore, it is said that ‘this vehicle is the same [F.278.b] as space.’

11.57「須菩提，舉例來說，虛空既不是常，也不是無常；既不是樂，也不是苦；既沒有我，也不是無我；既不是淨，也不是不淨。同樣地，須菩提，這大乘也既不是常，也不是無常；既不是樂，也不是苦；既沒有我，也不是無我；既不是淨，也不是不淨。因此，我們說『這乘就像虛空一樣』。」

11.58“To illustrate, Subhūti, space is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations. Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations. Therefore, it is said that ‘this vehicle is the same as space.’

11.58「舉例來說，須菩提，虛空既不是空，也不是不空；既不具有相，也不是沒有相；既不具有願，也不是沒有願。同樣地，須菩提，這大乘亦既不是空，也不是不空；既不具有相，也不是沒有相；既不具有願，也不是沒有願。因此，人們說『這乘與虛空相同』。」

11.59“To illustrate, Subhūti, space is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Similarly, Subhūti, this Great Vehicle, too, is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Therefore, it is said that ‘this vehicle is the same as space.’

11.59「須菩提，譬如虛空，既非寂靜，亦非不寂靜，既非空，亦非不空。同樣地，須菩提，這大乘，亦既非寂靜，亦非不寂靜，既非空，亦非不空。因此說，『此乘即虛空』。」

11.60“To illustrate, Subhūti, space is neither light, nor is it darkness. Similarly, Subhūti, this Great Vehicle, too, is neither light, nor is it darkness. Therefore, it is said that ‘this vehicle is the same as space.’

11.60「須菩提，比如說，虛空既不是光亮，也不是黑暗。同樣地，須菩提，這個大乘也既不是光亮，也不是黑暗。因此說『這個乘與虛空相同』。」

11.61“To illustrate, Subhūti, space can neither be apprehended, nor can it not be apprehended. Similarly, Subhūti, this Great Vehicle, too, can neither be apprehended, nor can it not be apprehended. Therefore, it is said that ‘this vehicle is the same as space.’

11.61「須菩提，譬如虛空，既不可得，亦不不可得。同樣地，須菩提，這大乘也既不可得，亦不不可得。因此說『此乘等同虛空』。」

11.62“To illustrate, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. Therefore, it is said that ‘this vehicle is the same as space.’

11.62「須菩提，以此為例，虛空既不可說，也不是不可說。同樣地，須菩提，這大乘也既不可說，也不是不可說。因此說，『此乘與虛空相同』。」

11.63“For these reasons, Subhūti, this vehicle is the same as [F.279.a] space. Such is the Great Vehicle.

11.63"為了這些理由，須菩提，這個乘就如同虛空一樣。這就是大乘。

11.64“Subhūti, you said, ‘Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings.’ That is so, Subhūti, that is so! Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle, too, gives space to countless, immeasurable beings. If you ask why, you should know, Subhūti, that space is nonexistent because beings are nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent. For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.

11.64須菩提，你說過：「就像虛空為無數、無量的眾生提供空間，同樣地，這個大乘也為無數、無量的眾生提供空間。」確實如此，須菩提，確實如此！就像虛空為無數、無量的眾生提供空間，同樣地，這個大乘也為無數、無量的眾生提供空間。如果你問為什麼，你應該知道，須菩提，虛空是非有，因為眾生是非有；你應該知道大乘是非有，因為虛空是非有。為了這個原因，須菩提，這個大乘為無數、無量的眾生提供空間。如果你問為什麼，須菩提，那是因為眾生、大乘和虛空都是不可得的。

11.65“Moreover, Subhūti, you should know that space is immeasurable because beings are immeasurable. You should know that the Great Vehicle is immeasurable because space is immeasurable.

11.65「而且，須菩提，你應該知道虛空是無量的，因為眾生是無量的。你應該知道大乘是無量的，因為虛空是無量的。」

11.66“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.

11.66「為此，須菩提，此大乘亦給予無數、無量的眾生虛空。若問何故，須菩提，當知眾生、大乘、虛空皆不可得。」

11.67“If you ask why, Subhūti, you should know that space is unfathomable because beings are unfathomable. You should know that the Great [F.279.b] Vehicle is unfathomable because space is unfathomable.

11.67「須菩提，若問其所以然者，汝應當知，虛空難思議是因為眾生難思議。汝應當知，大乘難思議是因為虛空難思議。」

11.68“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.

11.68「須菩提，為是義故，此大乘於無數無量有情中施予虛空。若汝問其所以然者，須菩提，乃是因為有情、大乘及虛空皆不可得。」

11.69“Moreover, Subhūti, you should know that the realm of phenomena is nonexistent because beings are nonexistent; you should know that space is nonexistent because the realm of phenomena is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.69「而且，須菩提，你應當知道法界非有，因為有情非有；你應當知道虛空非有，因為法界非有；你應當知道大乘非有，因為虛空非有；你應當知道無量非有，因為大乘非有；你應當知道無數非有，因為無量非有；你應當知道難思議非有，因為無數非有；你應當知道一切法非有，因為難思議非有。」

11.70“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the realm of phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.70「須菩提，為此之故，此大乘給予無數、無量眾生以虛空。若汝問其所以然者，須菩提，乃是因為眾生、法界、虛空、大乘、無量、無數、難思議與一切法，它們都不能被得。」

11.71“Moreover, Subhūti, you should know that the real nature is nonexistent because beings are nonexistent; you should know that space is nonexistent because the real nature is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because [F.280.a] 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.

11.71「而且，須菩提，你應當知道真如是非有，因為有情是非有；你應當知道虛空是非有，因為真如是非有；你應當知道大乘是非有，因為虛空是非有；你應當知道無量是非有，因為大乘是非有；你應當知道無數是非有，因為無量是非有；你應當知道難思議是非有，因為無數是非有；而且你應當知道一切法是非有，因為難思議是非有。」

11.72“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the true nature, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.72「須菩提，為此原因，這個大乘給予無數、無量的眾生空間。如果你問為什麼，須菩提，那是因為眾生、真如、虛空、大乘、無量、無數、難思議和一切法，它們都無法被得到。」

11.73“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the very limit of reality is nonexistent because a viewer is nonexistent. You should know [F.280.b] that space is nonexistent because the very limit of reality is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.73「此外，須菩提，你應當了知有情非有是因為我非有；你應當了知眾生非有是因為有情非有；你應當了知生者非有是因為眾生非有；你應當了知命非有是因為生者非有；你應當了知數取趣非有是因為命非有；你應當了知人非有是因為數取趣非有；你應當了知人趣生非有是因為人非有；你應當了知摩奴婆非有是因為人趣生非有；你應當了知作者非有是因為摩奴婆非有；你應當了知受者非有是因為作者非有；你應當了知知者非有是因為受者非有；你應當了知見者非有是因為知者非有；你應當了知實際非有是因為見者非有。你應當了知虛空非有是因為實際非有；你應當了知大乘非有是因為虛空非有；你應當了知無量非有是因為大乘非有；你應當了知無數非有是因為無量非有；你應當了知難思議非有是因為無數非有；你應當了知一切法非有是因為難思議非有。」

11.74“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the very limit of reality, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended. [B20]

11.74「須菩提，為此緣故，此大乘對無數、無量的眾生提供空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、實際邊際、虛空、大乘、無量、無數、難思議和一切法，它們都無法被得到。」

11.75“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 [F.281.a] is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that physical forms are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings are nonexistent because physical forms are nonexistent; you should know that perceptions are nonexistent because feelings are nonexistent; you should know that formative predispositions are nonexistent because perceptions are nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; and you should know that space is nonexistent because consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.75「此外，須菩提，你應當了知有情非有，因為我非有；你應當了知眾生非有，因為有情非有；你應當了知生者非有，因為眾生非有；你應當了知命非有，因為生者非有；你應當了知數取趣非有，因為命非有；你應當了知人非有，因為數取趣非有；你應當了知人趣生非有，因為人非有；你應當了知摩奴婆非有，因為人趣生非有；你應當了知作者非有，因為摩奴婆非有；你應當了知受者非有，因為作者非有；你應當了知知者非有，因為受者非有；你應當了知見者非有，因為知者非有；你應當了知不可思議界非有，因為見者非有。你應當了知色非有，因為不可思議界非有；你應當了知受非有，因為色非有；你應當了知想非有，因為受非有；你應當了知行非有，因為想非有；你應當了知識非有，因為行非有；你應當了知虛空非有，因為識非有。你應當了知大乘非有，因為虛空非有。你應當了知無量非有，因為大乘非有；你應當了知無數非有，因為無量非有；你應當了知難思議非有，因為無數非有；你應當了知一切法非有，因為難思議非有。」

11.76“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, [F.281.b] a viewer, the realm of the inconceivable, physical forms, feelings, perceptions, formative predispositions, consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.76「須菩提，為此之故，此大乘給予無數無量的眾生以虛空。若你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、色、受、想、行、識、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得到。」

11.77“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the eyes are nonexistent because the realm of the inconceivable is nonexistent; you should know that the ears are nonexistent because the eyes are nonexistent; you should know that the nose is nonexistent because the ears are nonexistent; you should know that the tongue is nonexistent because the nose is nonexistent; you should know that the body is nonexistent because the tongue is nonexistent; you should know that the mental faculty is nonexistent because the body is nonexistent; and you should know that space is nonexistent because the mental faculty is nonexistent. You should know [F.282.a] 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.

11.77「而且，須菩提，你應該知道有情是非有，因為我是非有；你應該知道眾生是非有，因為有情是非有；你應該知道生者是非有，因為眾生是非有；你應該知道命是非有，因為生者是非有；你應該知道數取趣是非有，因為命是非有；你應該知道人是非有，因為數取趣是非有；你應該知道人趣生是非有，因為人是非有；你應該知道摩奴婆是非有，因為人趣生是非有；你應該知道作者是非有，因為摩奴婆是非有；你應該知道受者是非有，因為作者是非有；你應該知道知者是非有，因為受者是非有；你應該知道見者是非有，因為知者是非有；你應該知道不可思議界是非有，因為見者是非有。你應該知道眼根是非有，因為不可思議界是非有；你應該知道耳根是非有，因為眼根是非有；你應該知道鼻根是非有，因為耳根是非有；你應該知道舌根是非有，因為鼻根是非有；你應該知道身根是非有，因為舌根是非有；你應該知道意根是非有，因為身根是非有；你應該知道虛空是非有，因為意根是非有。你應該知道大乘是非有，因為虛空是非有。你應該知道無量是非有，因為大乘是非有；你應該知道無數是非有，因為無量是非有；你應該知道難思議是非有，因為無數是非有；你應該知道一切法是非有，因為難思議是非有。」

11.78“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the eyes, the ears, the nose, the tongue, the body, the mental faculty, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.78「為此之故，須菩提，此大乘為無數、無量眾生提供空間。若你問為何如此，須菩提，乃因我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、眼根、耳根、鼻根、舌根、身根、意根、虛空、大乘、無量、無數、難思議，以及一切法，它們都不能被得到。」

11.79“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 [F.282.b] is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that sights are nonexistent because the realm of the inconceivable is nonexistent; you should know that sounds are nonexistent because sights are nonexistent; you should know that odors are nonexistent because sounds are nonexistent; you should know that tastes are nonexistent because odors are nonexistent; you should know that tangibles are nonexistent because tastes are nonexistent; you should know that mental phenomena are nonexistent because tangibles are nonexistent; and you should know that space is nonexistent because mental phenomena are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.79「而且，須菩提，你應該知道有情是非有的，因為我是非有的；你應該知道眾生是非有的，因為有情是非有的；你應該知道生者是非有的，因為眾生是非有的；你應該知道命是非有的，因為生者是非有的；你應該知道數取趣是非有的，因為命是非有的；你應該知道人是非有的，因為數取趣是非有的；你應該知道人趣生是非有的，因為人是非有的；你應該知道摩奴婆是非有的，因為人趣生是非有的；你應該知道作者是非有的，因為摩奴婆是非有的；你應該知道受者是非有的，因為作者是非有的；你應該知道知者是非有的，因為受者是非有的；你應該知道見者是非有的，因為知者是非有的；你應該知道不可思議界是非有的，因為見者是非有的。你應該知道色境是非有的，因為不可思議界是非有的；你應該知道聲是非有的，因為色境是非有的；你應該知道香是非有的，因為聲是非有的；你應該知道味是非有的，因為香是非有的；你應該知道觸是非有的，因為味是非有的；你應該知道法是非有的，因為觸是非有的；你應該知道虛空是非有的，因為法是非有的。你應該知道大乘是非有的，因為虛空是非有的。你應該知道無量是非有的，因為大乘是非有的；你應該知道無數是非有的，因為無量是非有的；你應該知道難思議是非有的，因為無數是非有的；你應該知道一切法是非有的，因為難思議是非有的。」

11.80“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, [F.283.a] the realm of the inconceivable, sights, sounds, odors, tastes, tangibles, mental phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.80「為此故，須菩提，此大乘給與無數、無量的眾生空間。如果你問為什麼，須菩提，這是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、色境、聲、香、味、觸、法、虛空、大乘、無量、無數、難思議、以及一切法，它們全都無法得到。」

11.81“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visual consciousness is nonexistent because the realm of the inconceivable is nonexistent; you should know that auditory consciousness is nonexistent because visual consciousness is nonexistent; you should know that olfactory consciousness is nonexistent because auditory consciousness is nonexistent; you should know that gustatory consciousness is nonexistent because olfactory consciousness is nonexistent; you should know [F.283.b] that tactile consciousness is nonexistent because gustatory consciousness is nonexistent; you should know that mental consciousness is nonexistent because tactile consciousness is nonexistent; and you should know that space is nonexistent because mental consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.81「而且，須菩提，你應該了知：有情不存在，因為自我不存在；眾生不存在，因為有情不存在；生者不存在，因為眾生不存在；命不存在，因為生者不存在；數取趣不存在，因為命不存在；人不存在，因為數取趣不存在；人趣生不存在，因為人不存在；摩奴婆不存在，因為人趣生不存在；作者不存在，因為摩奴婆不存在；受者不存在，因為作者不存在；知者不存在，因為受者不存在；見者不存在，因為知者不存在；不可思議界不存在，因為見者不存在。你應該了知：眼識不存在，因為不可思議界不存在；耳識不存在，因為眼識不存在；鼻識不存在，因為耳識不存在；舌識不存在，因為鼻識不存在；身識不存在，因為舌識不存在；意識不存在，因為身識不存在；虛空不存在，因為意識不存在。你應該了知：大乘不存在，因為虛空不存在。你應該了知：無量不存在，因為大乘不存在；無數不存在，因為無量不存在；難思議不存在，因為無數不存在；一切法不存在，因為難思議不存在。」

11.82“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, [F.284.a] they all cannot be apprehended.

11.82「須菩提，為此緣故，此大乘對無數無量的眾生提供空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、眼識、耳識、鼻識、舌識、身識、意識、虛空、大乘、無量、無數、難思議，以及一切法，這些都不能被得到。」

11.83“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visually compounded sensory contact is nonexistent because the realm of the inconceivable is nonexistent; you should know that aurally compounded sensory contact is nonexistent because visually compounded sensory contact is nonexistent; you should know that nasally compounded sensory contact is nonexistent because aurally compounded sensory contact is nonexistent; you should know that lingually compounded sensory contact is nonexistent because nasally compounded sensory contact is nonexistent; you should know that corporeally compounded sensory contact is nonexistent because lingually compounded sensory contact is nonexistent; you should know that mentally compounded sensory contact is nonexistent because corporeally compounded sensory contact is nonexistent; and you should know that space is nonexistent because mentally compounded sensory contact is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know [F.284.b] that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.83「而且，須菩提，你應當知道，有情非有是因為我非有；應當知道，眾生非有是因為有情非有；應當知道，生者非有是因為眾生非有；應當知道，命非有是因為生者非有；應當知道，數取趣非有是因為命非有；應當知道，人非有是因為數取趣非有；應當知道，人趣生非有是因為人非有；應當知道，摩奴婆非有是因為人趣生非有；應當知道，作者非有是因為摩奴婆非有；應當知道，受者非有是因為作者非有；應當知道，知者非有是因為受者非有；應當知道，見者非有是因為知者非有；且應當知道，不可思議界非有是因為見者非有。應當知道，眼觸非有是因為不可思議界非有；應當知道，耳觸非有是因為眼觸非有；應當知道，鼻觸非有是因為耳觸非有；應當知道，舌觸非有是因為鼻觸非有；應當知道，身觸非有是因為舌觸非有；應當知道，意觸非有是因為身觸非有；且應當知道，虛空非有是因為意觸非有。應當知道，大乘非有是因為虛空非有。應當知道，無量非有是因為大乘非有；應當知道，無數非有是因為無量非有；應當知道，難思議非有是因為無數非有；且應當知道，一切法非有是因為難思議非有。」

11.84“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.84「須菩提，為此緣故，此大乘能為無數、無量的眾生提供空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、眼觸、耳觸、鼻觸、舌觸、身觸、意觸、虛空、大乘、無量、無數、難思議，以及一切法，這些都無法得到。」

11.85“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 [F.285.a] because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that feelings conditioned by visually compounded sensory contact are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings conditioned by aurally compounded sensory contact are nonexistent because feelings conditioned by visually compounded sensory contact are nonexistent; you should know that feelings conditioned by nasally compounded sensory contact are nonexistent because feelings conditioned by aurally compounded sensory contact are nonexistent; you should know that feelings conditioned by lingually compounded sensory contact are nonexistent because feelings conditioned by nasally compounded sensory contact are nonexistent; you should know that feelings conditioned by corporeally compounded sensory contact are nonexistent because feelings conditioned by lingually compounded sensory contact are nonexistent; you should know that feelings conditioned by mentally compounded sensory contact are nonexistent because feelings conditioned by corporeally compounded sensory contact are nonexistent; and you should know that space is nonexistent because feelings conditioned by mentally compounded sensory contact are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.85「而且，須菩提，你應當知道有情是非有，因為我是非有；你應當知道眾生是非有，因為有情是非有；你應當知道生者是非有，因為眾生是非有；你應當知道命是非有，因為生者是非有；你應當知道數取趣是非有，因為命是非有；你應當知道人是非有，因為數取趣是非有；你應當知道人趣生是非有，因為人是非有；你應當知道摩奴婆是非有，因為人趣生是非有；你應當知道作者是非有，因為摩奴婆是非有；你應當知道受者是非有，因為作者是非有；你應當知道知者是非有，因為受者是非有；你應當知道見者是非有，因為知者是非有；你應當知道不可思議界是非有，因為見者是非有。你應當知道眼觸所生受是非有，因為不可思議界是非有；你應當知道耳觸所生受是非有，因為眼觸所生受是非有；你應當知道鼻觸所生受是非有，因為耳觸所生受是非有；你應當知道舌觸所生受是非有，因為鼻觸所生受是非有；你應當知道身觸所生受是非有，因為舌觸所生受是非有；你應當知道意觸所生受是非有，因為身觸所生受是非有；你應當知道虛空是非有，因為意觸所生受是非有。你應當知道大乘是非有，因為虛空是非有。你應當知道無量是非有，因為大乘是非有；你應當知道無數是非有，因為無量是非有；你應當知道難思議是非有，因為無數是非有；你應當知道一切法是非有，因為難思議是非有。」

11.86“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, [F.285.b] a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.86「須菩提，為此之故，此大乘對無數、無量眾生給予空間。須菩提，若汝問何故，乃是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受、虛空、大乘、無量、無數、難思議及一切法，彼等皆不可得。」

11.87“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 [F.286.a] that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the earth element is nonexistent because the realm of the inconceivable is nonexistent; you should know that the water element is nonexistent because the earth element is nonexistent; you should know that the fire element is nonexistent because the water element is nonexistent; you should know that the wind element is nonexistent because the fire element is nonexistent; you should know that the space element is nonexistent because the wind element is nonexistent; you should know that the consciousness element is nonexistent because the space element is nonexistent; and you should know that space is nonexistent because the consciousness element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.87「而且，須菩提，你應當知道有情非有，因為我非有；你應當知道眾生非有，因為有情非有；你應當知道生者非有，因為眾生非有；你應當知道命非有，因為生者非有；你應當知道數取趣非有，因為命非有；你應當知道人非有，因為數取趣非有；你應當知道人趣生非有，因為人非有；你應當知道摩奴婆非有，因為人趣生非有；你應當知道作者非有，因為摩奴婆非有；你應當知道受者非有，因為作者非有；你應當知道知者非有，因為受者非有；你應當知道見者非有，因為知者非有；你應當知道不可思議界非有，因為見者非有。你應當知道地界非有，因為不可思議界非有；你應當知道水界非有，因為地界非有；你應當知道火界非有，因為水界非有；你應當知道風界非有，因為火界非有；你應當知道空界非有，因為風界非有；你應當知道識界非有，因為空界非有；你應當知道虛空非有，因為識界非有。你應當知道大乘非有，因為虛空非有。你應當知道無量非有，因為大乘非有；你應當知道無數非有，因為無量非有；你應當知道難思議非有，因為無數非有；你應當知道一切法非有，因為難思議非有。」

11.88“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the earth element, the water element, the fire element, the wind [F.286.b] element, the space element, the consciousness element, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.88「為此之故，須菩提，此大乘為無數、無量眾生提供虛空。若你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、地界、水界、火界、風界、空界、識界、虛空、大乘、無量、無數、難思議和一切法，它們全都無法被得到。」

11.89“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that ignorance is nonexistent because the realm of the inconceivable is nonexistent; you should know that formative predispositions are nonexistent because ignorance is nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; you should know that name and form are nonexistent because consciousness is nonexistent; you should know that the six sense fields are nonexistent because name and form are nonexistent; you should know that sensory contact is nonexistent because the six sense fields are nonexistent; you should know that sensation is nonexistent because sensory contact is nonexistent; [F.287.a] you should know that craving is nonexistent because sensation is nonexistent; you should know that grasping is nonexistent because craving is nonexistent; you should know that the rebirth process is nonexistent because grasping is nonexistent; you should know that birth is nonexistent because the rebirth process is nonexistent; you should know that aging and death are nonexistent because the rebirth process is nonexistent; and you should know that space is nonexistent because aging and death are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.

11.89「而且，須菩提，你應該知道有情是非有的，因為我是非有的；你應該知道眾生是非有的，因為有情是非有的；你應該知道生者是非有的，因為眾生是非有的；你應該知道命是非有的，因為生者是非有的；你應該知道數取趣是非有的，因為命是非有的；你應該知道人是非有的，因為數取趣是非有的；你應該知道人趣生是非有的，因為人是非有的；你應該知道摩奴婆是非有的，因為人趣生是非有的；你應該知道作者是非有的，因為摩奴婆是非有的；你應該知道受者是非有的，因為作者是非有的；你應該知道知者是非有的，因為受者是非有的；你應該知道見者是非有的，因為知者是非有的；你應該知道不可思議界是非有的，因為見者是非有的。你應該知道無明是非有的，因為不可思議界是非有的；你應該知道行是非有的，因為無明是非有的；你應該知道識是非有的，因為行是非有的；你應該知道名色是非有的，因為識是非有的；你應該知道六入是非有的，因為名色是非有的；你應該知道觸是非有的，因為六入是非有的；你應該知道受是非有的，因為觸是非有的；你應該知道愛是非有的，因為受是非有的；你應該知道取是非有的，因為愛是非有的；你應該知道有是非有的，因為取是非有的；你應該知道生是非有的，因為有是非有的；你應該知道老死是非有的，因為有是非有的；你應該知道虛空是非有的，因為老死是非有的。你應該知道大乘是非有的，因為虛空是非有的。你應該知道無量是非有的，因為大乘是非有的；你應該知道無數是非有的，因為無量是非有的；你應該知道難思議是非有的，因為無數是非有的；你應該知道一切法是非有的，因為難思議是非有的。」

11.90“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being , a life , an individual , a person , one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, aging and death, space, the Great Vehicle, the immeasurable, [F.287.b] the countless, the unfathomable, and all phenomena, they all cannot be apprehended.

11.90「須菩提，為此緣故，此大乘為無量無數眾生提供空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、無明、行、識、名色、六入、觸、受、愛、取、有、生、老死、虛空、大乘、無量、無數、難思議及一切法，它們都不可得。」

11.91“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 [F.288.a] 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.

11.91「而且，須菩提，你應當了知，有情是非有，因為我是非有；你應當了知，眾生是非有，因為有情是非有；你應當了知，生者是非有，因為眾生是非有；你應當了知，命是非有，因為生者是非有；你應當了知，數取趣是非有，因為命是非有；你應當了知，人是非有，因為數取趣是非有；你應當了知，人趣生是非有，因為人是非有；你應當了知，摩奴婆是非有，因為人趣生是非有；你應當了知，作者是非有，因為摩奴婆是非有；你應當了知，受者是非有，因為作者是非有；你應當了知，知者是非有，因為受者是非有；你應當了知，見者是非有，因為知者是非有；你應當了知，不可思議界是非有，因為見者是非有。你應當了知，布施波羅蜜多是非有，因為不可思議界是非有；你應當了知，持戒波羅蜜多是非有，因為布施波羅蜜多是非有；你應當了知，忍辱波羅蜜多是非有，因為持戒波羅蜜多是非有；你應當了知，精進波羅蜜多是非有，因為忍辱波羅蜜多是非有；你應當了知，禪定波羅蜜多是非有，因為精進波羅蜜多是非有；你應當了知，般若波羅蜜多是非有，因為禪定波羅蜜多是非有；你應當了知，虛空是非有，因為般若波羅蜜多是非有。你應當了知，大乘是非有，因為虛空是非有。你應當了知，無量是非有，因為大乘是非有；你應當了知，無數是非有，因為無量是非有；你應當了知，難思議是非有，因為無數是非有；你應當了知，一切法是非有，因為難思議是非有。」

11.92“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.

11.92「為此之故，須菩提，此大乘能為無數無量的眾生提供空間。若你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜、虛空、大乘、無量、無數、難思議和一切法，它們都無法被得到。」

11.93“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form [F.288.b] 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 [F.289.a] 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.

11.93「而且，須菩提，你應該知道有情是非有，因為我是非有；你應該知道眾生是非有，因為有情是非有；你應該知道生者是非有，因為眾生是非有；你應該知道命是非有，因為生者是非有；你應該知道數取趣是非有，因為命是非有；你應該知道人是非有，因為數取趣是非有；你應該知道人趣生是非有，因為人是非有；你應該知道摩奴婆是非有，因為人趣生是非有；你應該知道作者是非有，因為摩奴婆是非有；你應該知道受者是非有，因為作者是非有；你應該知道知者是非有，因為受者是非有；你應該知道見者是非有，因為知者是非有；你應該知道不可思議界是非有，因為見者是非有。你應該知道內空是非有，因為不可思議界是非有；你應該知道外空是非有，因為內空是非有；你應該知道內外空是非有，因為外空是非有；你應該知道空空是非有，因為內外空是非有；你應該知道大空是非有，因為空空是非有；你應該知道勝義空是非有，因為大空是非有；你應該知道有為空是非有，因為勝義空是非有；你應該知道無為空是非有，因為有為空是非有；你應該知道無邊空是非有，因為無為空是非有；你應該知道無始空是非有，因為無邊空是非有；你應該知道無遮空是非有，因為無始空是非有；你應該知道自性空是非有，因為無遮空是非有；你應該知道一切法空是非有，因為自性空是非有；你應該知道自相空是非有，因為一切法空是非有；你應該知道無取捨空是非有，因為自相空是非有；你應該知道非有空是非有，因為無取捨空是非有；你應該知道本質空是非有，因為非有空是非有；你應該知道無實空是非有，因為本質空是非有；你應該知道虛空是非有，因為無實空是非有。你應該知道大乘是非有，因為虛空是非有。你應該知道無量是非有，因為大乘是非有；你應該知道無數是非有，因為無量是非有；你應該知道難思議是非有，因為無數是非有；你應該知道一切法是非有，因為難思議是非有。」

11.94“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 [F.289.b] 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.

11.94「為此緣故，須菩提，此大乘給予無數、無量眾生空間。若你問為什麼，須菩提，正是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空、無實空、虛空、大乘、無量、無數、難思議，以及一切法，它們全都不可得。」

11.95“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; [F.290.a] 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.

11.95「而且，須菩提，你應該知道有情是非有的，因為我是非有的；你應該知道眾生是非有的，因為有情是非有的；你應該知道生者是非有的，因為眾生是非有的；你應該知道命是非有的，因為生者是非有的；你應該知道數取趣是非有的，因為命是非有的；你應該知道人是非有的，因為數取趣是非有的；你應該知道人趣生是非有的，因為人是非有的；你應該知道摩奴婆是非有的，因為人趣生是非有的；你應該知道作者是非有的，因為摩奴婆是非有的；你應該知道受者是非有的，因為作者是非有的；你應該知道知者是非有的，因為受者是非有的；你應該知道見者是非有的，因為知者是非有的；而且你應該知道不可思議界是非有的，因為見者是非有的。你應該知道念處是非有的，因為不可思議界是非有的；你應該知道正勤是非有的，因為念處是非有的；你應該知道神足是非有的，因為正勤是非有的；你應該知道根是非有的，因為神足是非有的；你應該知道力是非有的，因為根是非有的；你應該知道覺支是非有的，因為力是非有的；你應該知道八正道是非有的，因為覺支是非有的；而且你應該知道虛空是非有的，因為八正道是非有的。你應該知道大乘是非有的，因為虛空是非有的。你應該知道無量是非有的，因為大乘是非有的；你應該知道無數是非有的，因為無量是非有的；你應該知道難思議是非有的，因為無數是非有的；而且你應該知道一切法是非有的，因為難思議是非有的。」

11.96“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, [F.290.b] 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.

11.96「為此故，須菩提，此大乘為無數、無量有情提供空間。若你問為何，須菩提，乃是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、念處、正勤、神足、根、力、覺支、八正道、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得到。」

11.97“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; [F.291.a] 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.

11.97「而且，須菩提，你應當知道，有情是非有的，因為我是非有的；你應當知道，眾生是非有的，因為有情是非有的；你應當知道，生者是非有的，因為眾生是非有的；你應當知道，命是非有的，因為生者是非有的；你應當知道，數取趣是非有的，因為命是非有的；你應當知道，人是非有的，因為數取趣是非有的；你應當知道，人趣生是非有的，因為人是非有的；你應當知道，摩奴婆是非有的，因為人趣生是非有的；你應當知道，作者是非有的，因為摩奴婆是非有的；你應當知道，受者是非有的，因為作者是非有的；你應當知道，知者是非有的，因為受者是非有的；你應當知道，見者是非有的，因為知者是非有的；以及你應當知道，不可思議界是非有的，因為見者是非有的。你應當知道，聖諦是非有的，因為不可思議界是非有的；你應當知道，禪定是非有的，因為聖諦是非有的；你應當知道，四無量心是非有的，因為禪定是非有的；你應當知道，無色定是非有的，因為四無量心是非有的；你應當知道，解脫是非有的，因為無色定是非有的；你應當知道，定次第是非有的，因為解脫是非有的；你應當知道，空無相無願解脫門是非有的，因為定次第是非有的；你應當知道，神通是非有的，因為空無相無願解脫門是非有的；你應當知道，三摩地是非有的，因為神通是非有的；你應當知道，陀羅尼門是非有的，因為三摩地是非有的；以及你應當知道，虛空是非有的，因為陀羅尼門是非有的。你應當知道，大乘是非有的，因為虛空是非有的。你應當知道，無量是非有的，因為大乘是非有的；你應當知道，無數是非有的，因為無量是非有的；你應當知道，難思議是非有的，因為無數是非有的；以及你應當知道，一切法是非有的，因為難思議是非有的。」

11.98“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 [F.291.b] 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.

11.98「為此緣故，須菩提，此大乘對無數、無量的眾生能夠提供空間。若你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、聖諦、禪定、無量心、無色定、八解脫、九次第定、空無相無願解脫門、神通、三摩地、陀羅尼門、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得到。」

11.99“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; [F.292.a] 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.

11.99「此外，須菩提，你應當知道，有情不存在，因為我不存在；你應當知道，眾生不存在，因為有情不存在；你應當知道，生者不存在，因為眾生不存在；你應當知道，命不存在，因為生者不存在；你應當知道，數取趣不存在，因為命不存在；你應當知道，人不存在，因為數取趣不存在；你應當知道，人趣生不存在，因為人不存在；你應當知道，摩奴婆不存在，因為人趣生不存在；你應當知道，作者不存在，因為摩奴婆不存在；你應當知道，受者不存在，因為作者不存在；你應當知道，知者不存在，因為受者不存在；你應當知道，見者不存在，因為知者不存在；你應當知道，不可思議界不存在，因為見者不存在。你應當知道，如來力不存在，因為不可思議界不存在；你應當知道，無畏不存在，因為如來力不存在；你應當知道，無所畏法不存在，因為無畏不存在；你應當知道，大悲不存在，因為無所畏法不存在；你應當知道，佛不共法不存在，因為大悲不存在；你應當知道，虛空不存在，因為佛不共法不存在。你應當知道，大乘不存在，因為虛空不存在。你應當知道，無量不存在，因為大乘不存在；你應當知道，無數不存在，因為無量不存在；你應當知道，難思議不存在，因為無數不存在；你應當知道，一切法不存在，因為難思議不存在。」

11.100“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, [F.292.b] 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.

11.100"須菩提，正是為此，這大乘給予無數、無量的眾生空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、如來力、無畏、無所畏法、大悲、佛不共法、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被證知。"

11.101“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 [F.293.a] 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.

11.101「此外，須菩提，你應當知道，有情是非有，因為我是非有；你應當知道，眾生是非有，因為有情是非有；你應當知道，生者是非有，因為眾生是非有；你應當知道，命是非有，因為生者是非有；你應當知道，數取趣是非有，因為命是非有；你應當知道，人是非有，因為數取趣是非有；你應當知道，人趣生是非有，因為人是非有；你應當知道，摩奴婆是非有，因為人趣生是非有；你應當知道，作者是非有，因為摩奴婆是非有；你應當知道，受者是非有，因為作者是非有；你應當知道，知者是非有，因為受者是非有；你應當知道，見者是非有，因為知者是非有；並且你應當知道，不可思議界是非有，因為見者是非有。你應當知道，種姓地是非有，因為不可思議界是非有；你應當知道，第八地是非有，因為種姓地是非有；你應當知道，見地是非有，因為第八地是非有；你應當知道，薄地是非有，因為見地是非有；你應當知道，離欲地是非有，因為薄地是非有；你應當知道，阿羅漢地是非有，因為離欲地是非有；並且你應當知道，虛空是非有，因為阿羅漢地是非有。你應當知道，大乘是非有，因為虛空是非有。你應當知道，無量是非有，因為大乘是非有；你應當知道，無數是非有，因為無量是非有；你應當知道，難思議是非有，因為無數是非有；並且你應當知道，一切法是非有，因為難思議是非有。」

11.102“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.

11.102「為此緣故，須菩提，此大乘為無數、無量的眾生提供空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、種姓地、第八地、見地、薄地、離欲地、阿羅漢地、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得。」

11.103“Moreover, [F.293.b] 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.

11.103「而且，須菩提，你應當知道有情是非有，因為我是非有；你應當知道眾生是非有，因為有情是非有；你應當知道生者是非有，因為眾生是非有；你應當知道命是非有，因為生者是非有；你應當知道數取趣是非有，因為命是非有；你應當知道人是非有，因為數取趣是非有；你應當知道人趣生是非有，因為人是非有；你應當知道摩奴婆是非有，因為人趣生是非有；你應當知道作者是非有，因為摩奴婆是非有；你應當知道受者是非有，因為作者是非有；你應當知道知者是非有，因為受者是非有；你應當知道見者是非有，因為知者是非有；你應當知道不可思議界是非有，因為見者是非有。你應當知道預流者是非有，因為不可思議界是非有；你應當知道一來者是非有，因為預流者是非有；你應當知道不來者是非有，因為一來者是非有；你應當知道阿羅漢是非有，因為不來者是非有；你應當知道虛空是非有，因為阿羅漢是非有。你應當知道大乘是非有，因為虛空是非有。你應當知道無量是非有，因為大乘是非有；你應當知道無數是非有，因為無量是非有；你應當知道難思議是非有，因為無數是非有；你應當知道一切法是非有，因為難思議是非有。」

11.104“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, [F.294.a] 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.

11.104「因為這個原因，須菩提，這個大乘為無數、無量的眾生提供空間。如果你問為什麼，須菩提，這是因為我、眾生、生命形式、有情眾生、生命、個體、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、預流者、一來者、不來者、阿羅漢、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得著。」

11.105“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 [F.294.b] 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.

11.105「此外，須菩提，你應該知道有情是非有，因為我是非有；你應該知道眾生是非有，因為有情是非有；你應該知道生者是非有，因為眾生是非有；你應該知道命是非有，因為生者是非有；你應該知道數取趣是非有，因為命是非有；你應該知道人是非有，因為數取趣是非有；你應該知道人趣生是非有，因為人是非有；你應該知道摩奴婆是非有，因為人趣生是非有；你應該知道作者是非有，因為摩奴婆是非有；你應該知道受者是非有，因為作者是非有；你應該知道知者是非有，因為受者是非有；你應該知道見者是非有，因為知者是非有；你應該知道不可思議界是非有，因為見者是非有。你應該知道辟支佛是非有，因為不可思議界是非有；你應該知道阿耨多羅三藐三菩提是非有，因為辟支佛是非有；你應該知道虛空是非有，因為阿耨多羅三藐三菩提是非有。你應該知道大乘是非有，因為虛空是非有。你應該知道無量是非有，因為大乘是非有；你應該知道無數是非有，因為無量是非有；你應該知道難思議是非有，因為無數是非有；你應該知道一切法是非有，因為難思議是非有。」

11.106“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.

11.106「為是因緣故，須菩提，此大乘給無數無量有情以空間。若汝問何以故，須菩提，則是以我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、獨覺佛、正遍知、虛空、大乘、無量、無數、難思議及一切法，彼等皆不可得。」

11.107“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 [F.295.a] 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.

11.107「而且，須菩提，你應當知道，有情是非有的，因為我是非有的；你應當知道，眾生是非有的，因為有情是非有的；你應當知道，生者是非有的，因為眾生是非有的；你應當知道，命是非有的，因為生者是非有的；你應當知道，數取趣是非有的，因為命是非有的；你應當知道，人是非有的，因為數取趣是非有的；你應當知道，人趣生是非有的，因為人是非有的；你應當知道，摩奴婆是非有的，因為人趣生是非有的；你應當知道，作者是非有的，因為摩奴婆是非有的；你應當知道，受者是非有的，因為作者是非有的；你應當知道，知者是非有的，因為受者是非有的；你應當知道，見者是非有的，因為知者是非有的；你應當知道，不可思議界是非有的，因為見者是非有的。你應當知道，聲聞乘是非有的，因為不可思議界是非有的；你應當知道，獨覺乘是非有的，因為聲聞乘是非有的；你應當知道，佛乘是非有的，因為獨覺乘是非有的；你應當知道，一切相智是非有的，因為佛乘是非有的；你應當知道，虛空是非有的，因為一切相智是非有的。你應當知道，大乘是非有的，因為虛空是非有的。你應當知道，無量是非有的，因為大乘是非有的；你應當知道，無數是非有的，因為無量是非有的；你應當知道，難思議是非有的，因為無數是非有的；你應當知道，一切法是非有的，因為難思議是非有的。」

11.108“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, [F.295.b] 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.

11.108「須菩提，為此緣故，此大乘給予無數、無量的眾生空間。如果你問為什麼，須菩提，那是因為我、有情、眾生、生者、命、數取趣、人、人趣生、摩奴婆、作者、受者、知者、見者、不可思議界、聲聞乘、獨覺乘、佛乘、一切相智、虛空、大乘、無量、無數、難思議，以及一切法，它們都無法被得著。」

11.109“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.

11.109「舍利弗，譬如涅槃界為無量、無數、難思議的眾生提供容納，同樣地，這個大乘也為無量、無數、難思議的眾生提供容納。須菩提，譬如虛空為無量、無數、難思議的眾生提供容納，同樣地，這個大乘也為無量、無數、難思議的眾生提供容納。

11.110“Subhūti, you said, ‘In this Great Vehicle, “going and coming” are nonexistent, and “standing still” is nonexistent.’ 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. [F.296.a]

11.110「須菩提，你說『在這大乘中，"往來"是不存在的，"住"也是不存在的。』確實如此，須菩提，確實如此！在這大乘中往來是不存在的，住也是不存在的。你若問為什麼，須菩提，這是因為一切法都是不動的。它們不從任何地方來，不往任何地方去，也不在任何地方住。」

11.111“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 nature 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 [F.296.b] 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.

11.111「須菩提，為什麼呢？因為色不從任何地方而來，也不去任何地方，也不在任何地方停駐。須菩提，為什麼呢？因為色的自性不從任何地方而來，不去任何地方，也不在任何地方停駐；色的真如不從任何地方而來，不去任何地方，也不在任何地方停駐；色的體性不從任何地方而來，不去任何地方，也不在任何地方停駐；色的自相不從任何地方而來，不去任何地方，也不在任何地方停駐。受不從任何地方而來，也不去任何地方，也不在任何地方停駐。須菩提，為什麼呢？因為受的自性不從任何地方而來，不去任何地方，也不在任何地方停駐；受的真如不從任何地方而來，不去任何地方，也不在任何地方停駐；受的體性不從任何地方而來，不去任何地方，也不在任何地方停駐；受的自相不從任何地方而來，不去任何地方，也不在任何地方停駐。想不從任何地方而來，也不去任何地方，也不在任何地方停駐。須菩提，為什麼呢？因為想的自性不從任何地方而來，不去任何地方，也不在任何地方停駐；想的真如不從任何地方而來，不去任何地方，也不在任何地方停駐；想的體性不從任何地方而來，不去任何地方，也不在任何地方停駐；想的自相不從任何地方而來，不去任何地方，也不在任何地方停駐。行不從任何地方而來，也不去任何地方，也不在任何地方停駐。須菩提，為什麼呢？因為行的自性不從任何地方而來，不去任何地方，也不在任何地方停駐；行的真如不從任何地方而來，不去任何地方，也不在任何地方停駐；行的體性不從任何地方而來，不去任何地方，也不在任何地方停駐；行的自相不從任何地方而來，不去任何地方，也不在任何地方停駐。識不從任何地方而來，也不去任何地方，也不在任何地方停駐。須菩提，為什麼呢？因為識的自性不從任何地方而來，不去任何地方，也不在任何地方停駐；識的真如不從任何地方而來，不去任何地方，也不在任何地方停駐；識的體性不從任何地方而來，不去任何地方，也不在任何地方停駐；識的自相不從任何地方而來，不去任何地方，也不在任何地方停駐。」

11.112“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 [F.297.a] 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, [F.297.b] 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 [F.298.a] stand still anywhere. [B21]

11.112「眼根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為眼根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；眼根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；眼根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；眼根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。耳根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為耳根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；耳根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；耳根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；耳根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。鼻根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為鼻根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；鼻根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；鼻根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；鼻根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。舌根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為舌根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；舌根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；舌根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；舌根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。身根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為身根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；身根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；身根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；身根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。意根不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，你問為什麼呢？因為意根的自性不從任何地方來，不往任何地方去，也不在任何地方停留；意根的真如不從任何地方來，不往任何地方去，也不在任何地方停留；意根的體性不從任何地方來，不往任何地方去，也不在任何地方停留；意根的自相不從任何地方來，不往任何地方去，也不在任何地方停留。」

11.113“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 [F.298.b] 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, [F.299.a] 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.

11.113「色境不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為色境的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；色境的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；色境的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；色境的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。聲不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為聲的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；聲的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；聲的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；聲的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。香不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為香的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；香的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；香的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；香的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。味不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為味的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；味的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；味的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；味的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。觸不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為觸的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；觸的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；觸的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；觸的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。法不從任何地方而來，不往任何地方而去，也不在任何地方停駐。須菩提，你問為什麼呢？因為法的自性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；法的真如不從任何地方而來，不往任何地方而去，也不在任何地方停駐；法的體性不從任何地方而來，不往任何地方而去，也不在任何地方停駐；法的自相不從任何地方而來，不往任何地方而去，也不在任何地方停駐。」

11.114“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 [F.299.b] 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 [F.300.a] 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.

11.114「眼識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？眼識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；眼識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；眼識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；眼識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。耳識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？耳識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；耳識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；耳識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；耳識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。鼻識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？鼻識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；鼻識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；鼻識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；鼻識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。舌識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？舌識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；舌識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；舌識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；舌識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。身識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？身識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；身識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；身識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；身識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。意識不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，何以故？意識的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；意識的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；意識的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；意識的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。」

11.115“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 [F.300.b] 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. [F.301.a] 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 [F.301.b] 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.

11.115「眼觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為眼觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；眼觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；眼觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；眼觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。耳觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為耳觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；耳觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；耳觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；耳觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。鼻觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為鼻觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；鼻觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；鼻觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；鼻觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。舌觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為舌觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；舌觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；舌觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；舌觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。身觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為身觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；身觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；身觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；身觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。意觸不從任何地方而來，不往任何地方而去，亦不在任何地方而住。須菩提，你問為什麼呢？那是因為意觸的自性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；意觸的真如不從任何地方而來，不往任何地方而去，亦不在任何地方而住；意觸的體性不從任何地方而來，不往任何地方而去，亦不在任何地方而住；意觸的自相不從任何地方而來，不往任何地方而去，亦不在任何地方而住。」

11.116“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 [F.302.a] 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, [F.302.b] 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; [F.303.a] 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.

11.116「眼觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為眼觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；眼觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；眼觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；眼觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。耳觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為耳觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；耳觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；耳觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；耳觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。鼻觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為鼻觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；鼻觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；鼻觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；鼻觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。舌觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為舌觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；舌觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；舌觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；舌觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。身觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為身觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；身觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；身觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；身觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。意觸所生受不從任何地方而來，不向任何地方而去，也不在任何地方安住。須菩提，你問為什麼呢？這是因為意觸所生受的自性不從任何地方而來，不向任何地方而去，也不在任何地方安住；意觸所生受的真如不從任何地方而來，不向任何地方而去，也不在任何地方安住；意觸所生受的體性不從任何地方而來，不向任何地方而去，也不在任何地方安住；意觸所生受的自相不從任何地方而來，不向任何地方而去，也不在任何地方安住。」

11.117“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 [F.303.b] 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 [F.304.a] 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.

11.117「地界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為地界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；地界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；地界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；地界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。水界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為水界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；水界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；水界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；水界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。火界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為火界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；火界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；火界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；火界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。風界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為風界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；風界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；風界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；風界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。空界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為空界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；空界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；空界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；空界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。識界不從任何地方來，不到任何地方去，也不在任何地方停留。須菩提，你問為什麼？那是因為識界的自性不從任何地方來，不到任何地方去，也不在任何地方停留；識界的真如不從任何地方來，不到任何地方去，也不在任何地方停留；識界的體性不從任何地方來，不到任何地方去，也不在任何地方停留；識界的自相不從任何地方來，不到任何地方去，也不在任何地方停留。」

11.118“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. [F.304.b] 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 [F.305.a] 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, [F.305.b] 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, [F.306.a] 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 [F.306.b] 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.

11.118「無明不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為無明的自性不從任何地方來，不往任何地方去，也不在任何地方安住；無明的真如不從任何地方來，不往任何地方去，也不在任何地方安住；無明的體性不從任何地方來，不往任何地方去，也不在任何地方安住；無明的自相不從任何地方來，不往任何地方去，也不在任何地方安住。行不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為行的自性不從任何地方來，不往任何地方去，也不在任何地方安住；行的真如不從任何地方來，不往任何地方去，也不在任何地方安住；行的體性不從任何地方來，不往任何地方去，也不在任何地方安住；行的自相不從任何地方來，不往任何地方去，也不在任何地方安住。識不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為識的自性不從任何地方來，不往任何地方去，也不在任何地方安住；識的真如不從任何地方來，不往任何地方去，也不在任何地方安住；識的體性不從任何地方來，不往任何地方去，也不在任何地方安住；識的自相不從任何地方來，不往任何地方去，也不在任何地方安住。名色不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為名色的自性不從任何地方來，不往任何地方去，也不在任何地方安住；名色的真如不從任何地方來，不往任何地方去，也不在任何地方安住；名色的體性不從任何地方來，不往任何地方去，也不在任何地方安住；名色的自相不從任何地方來，不往任何地方去，也不在任何地方安住。六入不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為六入的自性不從任何地方來，不往任何地方去，也不在任何地方安住；六入的真如不從任何地方來，不往任何地方去，也不在任何地方安住；六入的體性不從任何地方來，不往任何地方去，也不在任何地方安住；六入的自相不從任何地方來，不往任何地方去，也不在任何地方安住。觸不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為觸的自性不從任何地方來，不往任何地方去，也不在任何地方安住；觸的真如不從任何地方來，不往任何地方去，也不在任何地方安住；觸的體性不從任何地方來，不往任何地方去，也不在任何地方安住；觸的自相不從任何地方來，不往任何地方去，也不在任何地方安住。受不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為受的自性不從任何地方來，不往任何地方去，也不在任何地方安住；受的真如不從任何地方來，不往任何地方去，也不在任何地方安住；受的體性不從任何地方來，不往任何地方去，也不在任何地方安住；受的自相不從任何地方來，不往任何地方去，也不在任何地方安住。愛不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為愛的自性不從任何地方來，不往任何地方去，也不在任何地方安住；愛的真如不從任何地方來，不往任何地方去，也不在任何地方安住；愛的體性不從任何地方來，不往任何地方去，也不在任何地方安住；愛的自相不從任何地方來，不往任何地方去，也不在任何地方安住。取不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為取的自性不從任何地方來，不往任何地方去，也不在任何地方安住；取的真如不從任何地方來，不往任何地方去，也不在任何地方安住；取的體性不從任何地方來，不往任何地方去，也不在任何地方安住；取的自相不從任何地方來，不往任何地方去，也不在任何地方安住。有不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為有的自性不從任何地方來，不往任何地方去，也不在任何地方安住；有的真如不從任何地方來，不往任何地方去，也不在任何地方安住；有的體性不從任何地方來，不往任何地方去，也不在任何地方安住；有的自相不從任何地方來，不往任何地方去，也不在任何地方安住。生不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為生的自性不從任何地方來，不往任何地方去，也不在任何地方安住；生的真如不從任何地方來，不往任何地方去，也不在任何地方安住；生的體性不從任何地方來，不往任何地方去，也不在任何地方安住；生的自相不從任何地方來，不往任何地方去，也不在任何地方安住。老死不從任何地方來，不往任何地方去，也不在任何地方安住。須菩提，你問為什麼呢？因為老死的自性不從任何地方來，不往任何地方去，也不在任何地方安住；老死的真如不從任何地方來，不往任何地方去，也不在任何地方安住；老死的體性不從任何地方來，不往任何地方去，也不在任何地方安住；老死的自相不從任何地方來，不往任何地方去，也不在任何地方安住。」

11.119“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, [F.307.a] 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 [F.307.b] 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.

11.119「布施波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為布施波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；布施波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；布施波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；布施波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。持戒波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為持戒波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；持戒波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；持戒波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；持戒波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。忍辱波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為忍辱波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；忍辱波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；忍辱波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；忍辱波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。精進波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為精進波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；精進波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；精進波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；精進波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。禪定波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為禪定波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；禪定波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；禪定波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；禪定波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。般若波羅蜜多不從任何地方來，不往任何地方去，也不停駐於任何地方。須菩提，你若問其所以然，那是因為般若波羅蜜多的自性不從任何地方來，不往任何地方去，也不停駐於任何地方；般若波羅蜜多的真如不從任何地方來，不往任何地方去，也不停駐於任何地方；般若波羅蜜多的體性不從任何地方來，不往任何地方去，也不停駐於任何地方；般若波羅蜜多的自相不從任何地方來，不往任何地方去，也不停駐於任何地方。」

11.120“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 [F.308.a] 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; [F.308.b] 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, [F.309.a] 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 [F.309.b] 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 [F.310.a] 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 [F.310.b] 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 [F.311.a] 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 [F.311.b] 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.

11.120「內空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為內空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；內空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；內空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；內空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。外空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為外空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；外空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；外空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；外空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。內外空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為內外空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；內外空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；內外空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；內外空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。空空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為空空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；空空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；空空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；空空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。大空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為大空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；大空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；大空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；大空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。勝義空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為勝義空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；勝義空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；勝義空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；勝義空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。有為空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為有為空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；有為空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；有為空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；有為空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無為空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無為空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無為空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無為空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無為空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無邊空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無邊空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無邊空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無邊空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無邊空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無始空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無始空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無始空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無始空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無始空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無遮空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無遮空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無遮空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無遮空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無遮空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。自性空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為自性空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；自性空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；自性空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；自性空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。一切法空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為一切法空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；一切法空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；一切法空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；一切法空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。自相空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為自相空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；自相空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；自相空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；自相空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無取捨空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無取捨空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無取捨空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無取捨空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無取捨空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。非有空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為非有空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；非有空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；非有空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；非有空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。本質空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為本質空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；本質空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；本質空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；本質空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。無實空不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，何故？因為無實空的自性不從任何地方來，不往任何地方去，也不在任何地方停留；無實空的真如不從任何地方來，不往任何地方去，也不在任何地方停留；無實空的體性不從任何地方來，不往任何地方去，也不在任何地方停留；無實空的自相不從任何地方來，不往任何地方去，也不在任何地方停留。」

11.121“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 [F.312.a] 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, [F.312.b] 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 [F.313.a] 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.

11.121「念處不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為念處的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；念處的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；念處的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；念處的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。正勤不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為正勤的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；正勤的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；正勤的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；正勤的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。神足不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為神足的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；神足的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；神足的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；神足的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。根不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為根的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；根的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；根的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；根的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。力不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為力的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；力的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；力的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；力的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。覺支不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為覺支的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；覺支的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；覺支的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；覺支的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。八正道不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，為什麼呢？因為八正道的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；八正道的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；八正道的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；八正道的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。」

11.122“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 [F.313.b] 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 [F.314.a] 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 [F.314.b] 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, [F.315.a] 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 [F.315.b] 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 [F.316.a] 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. [B22]

11.122「聖諦不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為聖諦的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；聖諦的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；聖諦的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；聖諦的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。禪定不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為禪定的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；禪定的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；禪定的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；禪定的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。無量心不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為無量心的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無量心的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無量心的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無量心的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。無色定不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為無色定的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無色定的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無色定的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無色定的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。解脫不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為解脫的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；解脫的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；解脫的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；解脫的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。定次第不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為定次第的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；定次第的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；定次第的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；定次第的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。空無相無願解脫門不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為空無相無願解脫門的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；空無相無願解脫門的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；空無相無願解脫門的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；空無相無願解脫門的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。神通不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為神通的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；神通的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；神通的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；神通的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。三摩地不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為三摩地的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；三摩地的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；三摩地的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；三摩地的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。陀羅尼門不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為陀羅尼門的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；陀羅尼門的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；陀羅尼門的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；陀羅尼門的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。如來十力不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為如來力的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；如來力的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；如來力的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；如來力的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。四無畏不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為無畏的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無畏的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無畏的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無畏的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。四無礙解不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為無所畏法的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無所畏法的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無所畏法的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；無所畏法的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。大悲不從任何地方而來，不往任何地方而去，也不在任何地方而停留。須菩提，你問為什麼呢？那是因為大悲的自性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；大悲的真如不從任何地方而來，不往任何地方而去，也不在任何地方而停留；大悲的體性不從任何地方而來，不往任何地方而去，也不在任何地方而停留；大悲的自相不從任何地方而來，不往任何地方而去，也不在任何地方而停留。」

11.123“The eighteen distinct qualities of the buddhas [F.316.b] 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.

11.123「佛的十八不共法不從任何地方來，不往任何地方去，也不在任何地方駐留。須菩提，你問為什麼呢？這是因為佛不共法的自性不從任何地方來，不往任何地方去，也不在任何地方駐留；佛不共法的真如不從任何地方來，不往任何地方去，也不在任何地方駐留；佛不共法的體性不從任何地方來，不往任何地方去，也不在任何地方駐留；佛不共法的自相不從任何地方來，不往任何地方去，也不在任何地方駐留。」

11.124“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 [F.317.a] 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 [F.317.b] 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.

11.124「法界不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你知道為什麼嗎？因為法界的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；法界的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；法界的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；法界的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。真如不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你知道為什麼嗎？因為真如的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；真如的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；真如的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；真如的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。實際邊際不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你知道為什麼嗎？因為實際邊際的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；實際邊際的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；實際邊際的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；實際邊際的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。不可思議界不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你知道為什麼嗎？因為不可思議界的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；不可思議界的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；不可思議界的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；不可思議界的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。」

11.125“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.

11.125「菩提不從任何地方而來，不往任何地方而去，也不在任何地方停留。須菩提啊，你若問其中原因，那是因為菩提的自性不從任何地方而來，不往任何地方而去，也不在任何地方停留；菩提的真如不從任何地方而來，不往任何地方而去，也不在任何地方停留；菩提的體性不從任何地方而來，不往任何地方而去，也不在任何地方停留；菩提的自相不從任何地方而來，不往任何地方而去，也不在任何地方停留。」

11.126“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.

11.126「諸佛不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你問為什麼呢？那是因為諸佛的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；諸佛的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；諸佛的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；諸佛的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。」

11.127“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 [F.318.a] 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.

11.127「有為法不從任何地方來，不到任何地方去，也不在任何地方駐留。須菩提，你問為什麼呢？那是因為有為法的自性不從任何地方來，不到任何地方去，也不在任何地方駐留；有為法的真如不從任何地方來，不到任何地方去，也不在任何地方駐留；有為法的體性不從任何地方來，不到任何地方去，也不在任何地方駐留；有為法的自相不從任何地方來，不到任何地方去，也不在任何地方駐留。」

11.128“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.

11.128「無為法不從任何地方而來，不往任何地方而去，也不在任何地方而住。須菩提，你問為什麼呢？這是因為無為法的自性不從任何地方而來，不往任何地方而去，也不在任何地方而住；無為法的真如不從任何地方而來，不往任何地方而去，也不在任何地方而住；無為法的體性不從任何地方而來，不往任何地方而去，也不在任何地方而住；無為法的自相不從任何地方而來，不往任何地方而去，也不在任何地方而住。」

11.129“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. [F.318.b] 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.

11.129「須菩提，你說『對於這個大乘……過去際不可得，未來際不可得，中間不可得……它是三時平等的乘，因此被稱為大乘』。須菩提，確實如此，確實如此！對於這個大乘，過去際不可得，未來際不可得，中間不可得。它是三時平等的乘，因此被稱為大乘。須菩提，為什麼呢？因為過去時空於過去時，未來時也空於未來時，現在也空於現在。三時平等性也空於三時平等性。大乘也空於大乘。菩薩也空於菩薩。」

11.130“Subhūti, in emptiness ‘one’ does not exist, ‘two’ does not exist, ‘three’ does not exist, ‘four’ does not exist, ‘five’ does not exist, ‘six’ does not exist, ‘seven’ does not exist, ‘eight’ does not exist, ‘nine’ does not exist, ‘ten’ does not exist, and ‘different’ does not exist.

11.130「須菩提，在空性中，'一'不存在，'二'不存在，'三'不存在，'四'不存在，'五'不存在，'六'不存在，'七'不存在，'八'不存在，'九'不存在，'十'不存在，'不同'也不存在。

11.131“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 [F.319.a] 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.

11.131「須菩提，這就是菩薩摩訶薩的乘，是平等性的乘。在其中，『相同』和『不相同』無法得到，貪慾和無貪無法得到，瞋恨和無瞋無法得到，癡迷和無癡無法得到，名和無名無法得到，有為法和無為法無法得到，善法和不善法無法得到，根本罪和非根本罪無法得到，有漏和無漏無法得到，染污和無染污無法得到，世間和出世間無法得到，生和滅無法得到，染污和清淨無法得到。在其中，常和無常無法得到，樂和苦無法得到，我和無我無法得到，寂靜和無寂靜無法得到。欲界和超越欲界無法得到，色界和超越色界無法得到，無色界和超越無色界無法得到，輪迴和涅槃無法得到。你問為什麼呢？因為它自己的體性無法得到。」

11.132“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, [F.319.b] 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?

11.132「須菩提，過去色空於過去色。若問所以者何？以在空性中，過去色不可得。若空性尚不可得，以空性空故，過去色云何而可得於空性中？須菩提，過去受空於過去受。若問所以者何？以在空性中，過去受不可得。若空性尚不可得，以空性空故，過去受云何而可得於空性中？須菩提，過去想空於過去想。若問所以者何？以在空性中，過去想不可得。若空性尚不可得，以空性空故，過去想云何而可得於空性中？須菩提，過去行空於過去行。若問所以者何？以在空性中，過去行不可得。若空性尚不可得，以空性空故，過去行云何而可得於空性中？須菩提，過去識空於過去識。若問所以者何？以在空性中，過去識不可得。若空性尚不可得，以空性空故，過去識云何而可得於空性中？」

11.133“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 [F.320.a] 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?

11.133「須菩提，未來的色空於未來的色。如果你問為什麼，這是因為在空性中，未來的色不能得到。即使空性也不能得到，因為空性空於空性，未來的色怎麼可能在空性中得到呢？須菩提，未來的受空於未來的受。如果你問為什麼，這是因為在空性中，未來的受不能得到。即使空性也不能得到，因為空性空於空性，未來的受怎麼可能在空性中得到呢？須菩提，未來的想空於未來的想。如果你問為什麼，這是因為在空性中，未來的想不能得到。即使空性也不能得到，因為空性空於空性，未來的想怎麼可能在空性中得到呢？須菩提，未來的行空於未來的行。如果你問為什麼，這是因為在空性中，未來的行不能得到。即使空性也不能得到，因為空性空於空性，未來的行怎麼可能在空性中得到呢？須菩提，未來的識空於未來的識。如果你問為什麼，這是因為在空性中，未來的識不能得到。即使空性也不能得到，因為空性空於空性，未來的識怎麼可能在空性中得到呢？」

11.134“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 [F.320.b] 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?

11.134「須菩提，現在色空於現在色。你問為什麼？因為在空性中，現在色無法得到。如果空性本身也無法得到，因為空性空於空性，那麼現在色如何能在空性中得到呢？須菩提，現在受空於現在受。你問為什麼？因為在空性中，現在受無法得到。如果空性本身也無法得到，因為空性空於空性，那麼現在受如何能在空性中得到呢？須菩提，現在想空於現在想。你問為什麼？因為在空性中，現在想無法得到。如果空性本身也無法得到，因為空性空於空性，那麼現在想如何能在空性中得到呢？須菩提，現在行空於現在行。你問為什麼？因為在空性中，現在行無法得到。如果空性本身也無法得到，因為空性空於空性，那麼現在行如何能在空性中得到呢？須菩提，現在識空於現在識。你問為什麼？因為在空性中，現在識無法得到。如果空性本身也無法得到，因為空性空於空性，那麼現在識如何能在空性中得到呢？」

11.135“Subhūti, the perfection of generosity cannot be apprehended at the limit of the past, the perfection of generosity cannot be apprehended at the limit of the future, the perfection of generosity cannot be apprehended in the present, and the perfection of generosity cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of ethical discipline cannot be apprehended at the limit of the past, the perfection of ethical discipline cannot be apprehended at the limit of the future, the perfection of ethical discipline cannot be apprehended in the present, and the perfection of ethical discipline cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of tolerance [F.321.a] cannot be apprehended at the limit of the past, the perfection of tolerance cannot be apprehended at the limit of the future, the perfection of tolerance cannot be apprehended in the present, and the perfection of tolerance cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of perseverance cannot be apprehended at the limit of the past, the perfection of perseverance cannot be apprehended at the limit of the future, the perfection of perseverance cannot be apprehended in the present, and the perfection of perseverance cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of meditative concentration cannot be apprehended at the limit of the past, the perfection of meditative concentration cannot be apprehended at the limit of the future, the perfection of meditative concentration cannot be apprehended in the present, and the perfection of meditative concentration cannot be apprehended in the sameness of the three times. If you ask why, [F.321.b] Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of wisdom cannot be apprehended at the limit of the past, the perfection of wisdom cannot be apprehended at the limit of the future, the perfection of wisdom cannot be apprehended in the present, and the perfection of wisdom cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.135「須菩提，布施波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？須菩提，持戒波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？須菩提，忍辱波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？須菩提，精進波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？須菩提，禪定波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？須菩提，般若波羅蜜多在過去際不能得，在未來際不能得，在現在不能得，在三時平等性中也不能得。你若問為什麼，須菩提，那是因為過去時在平等性中不能得，未來時在平等性中不能得，現在時在平等性中不能得。若連平等性在平等性中都不能得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在時怎麼能在平等性中得呢？」

11.136“Subhūti, the emptiness of internal phenomena cannot be apprehended at the limit of the past, the emptiness of internal phenomena cannot be apprehended at the limit of the future, the emptiness of internal phenomena cannot be apprehended in the present, and the emptiness of internal phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time [F.322.a] ever be apprehended in sameness?

11.136「須菩提，內空不能在過去際得，內空不能在未來際得，內空不能在現在得，內空不能在三時平等性中得。若汝問其所以，須菩提，過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。若平等性本身都不能在平等性中得，過去時豈能在平等性中得？未來時豈能在平等性中得？現在時豈能在平等性中得？」

11.137“Subhūti, the emptiness of external phenomena cannot be apprehended at the limit of the past, the emptiness of external phenomena cannot be apprehended at the limit of the future, the emptiness of external phenomena cannot be apprehended in the present, and the emptiness of external phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.137「須菩提，外空不能在過去際得，外空不能在未來際得，外空不能在現在得，外空不能在三時平等性中得。若汝問其故，須菩提，是因過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。若平等性本身不能在平等性中得，過去時豈能在平等性中得？未來時豈能在平等性中得？現在時豈能在平等性中得？」

11.138“Subhūti, the emptiness of external and internal phenomena cannot be apprehended at the limit of the past, the emptiness of external and internal phenomena cannot be apprehended at the limit of the future, the emptiness of external and internal phenomena cannot be apprehended in the present, and the emptiness of external and internal phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.138「須菩提，內外空不能在過去際得，內外空不能在未來際得，內外空不能在現在得，內外空不能在三世平等性中得。你若問為什麼，須菩提，那是因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。既然連平等性本身都不能在平等性中得，那麼過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在時怎麼可能在平等性中得呢？

11.139“Subhūti, the emptiness of emptiness cannot be apprehended at the limit of the past, the emptiness of emptiness cannot be apprehended at the limit of the future, the emptiness of emptiness cannot be apprehended in the present, and the emptiness of emptiness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, [F.322.b] and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.139「須菩提，空空不能在過去際得到，空空不能在未來際得到，空空不能在現在得到，空空不能在三時平等性中得到。須菩提，若問其故，過去時不能在平等性中得到，未來時不能在平等性中得到，現在時不能在平等性中得到。若平等性本身都不能在平等性中得到，過去時豈能在平等性中得到？未來時豈能在平等性中得到？現在時豈能在平等性中得到？」

11.140“Subhūti, the emptiness of great extent cannot be apprehended at the limit of the past, the emptiness of great extent cannot be apprehended at the limit of the future, the emptiness of great extent cannot be apprehended in the present, and the emptiness of great extent cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.140「須菩提，大空不能在過去際得，大空不能在未來際得，大空不能在現在得，大空不能在三時平等性中得。若汝問其故，須菩提，是因過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。若平等性本身不能在平等性中得，過去時豈能在平等性中得？未來時豈能在平等性中得？現在時豈能在平等性中得？」

11.141“Subhūti, the emptiness of ultimate reality cannot be apprehended at the limit of the past, the emptiness of ultimate reality cannot be apprehended at the limit of the future, the emptiness of ultimate reality cannot be apprehended in the present, and the emptiness of ultimate reality cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in [F.323.a] sameness?

11.141「須菩提，勝義空不得於過去際，勝義空不得於未來際，勝義空不得於現在，勝義空不得於三時平等性。若汝問其所以者，須菩提，以過去時不得於平等性，未來時不得於平等性，現在時不得於平等性。若平等性尚不得於平等性，過去時云何得於平等性，未來時云何得於平等性，現在時云何得於平等性？」

11.142“Subhūti, the emptiness of conditioned phenomena cannot be apprehended at the limit of the past, the emptiness of conditioned phenomena cannot be apprehended at the limit of the future, the emptiness of conditioned phenomena cannot be apprehended in the present, and the emptiness of conditioned phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.142「須菩提，有為空不能在過去際得，有為空不能在未來際得，有為空不能在現在得，有為空不能在三時平等性中得。你若問為什麼，須菩提，這是因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果平等性本身都不能在平等性中得，那麼過去時怎麼可能在平等性中得呢，未來時怎麼可能在平等性中得呢，現在怎麼可能在平等性中得呢？」

11.143“Subhūti, the emptiness of unconditioned phenomena cannot be apprehended at the limit of the past, the emptiness of unconditioned phenomena cannot be apprehended at the limit of the future, the emptiness of unconditioned phenomena cannot be apprehended in the present, and the emptiness of unconditioned phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.143「須菩提，無為空不能在過去際得，無為空不能在未來際得，無為空不能在現在得，無為空不能在三時平等性得。你若問為什麼，須菩提，這是因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。如果平等性本身都不能在平等性中得，那麼過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在時怎麼可能在平等性中得呢？」

11.144“Subhūti, the emptiness of the unlimited cannot be apprehended at the limit of the past, the emptiness of the unlimited cannot be apprehended at the limit of the future, the emptiness of the unlimited cannot be apprehended in the present, and the emptiness of the unlimited [F.323.b] cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.144「須菩提，無邊空不能在過去際得，無邊空不能在未來際得，無邊空不能在現在得，無邊空不能在三時平等性中得。如果你問為什麼，須菩提，這是因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。如果平等性本身都不能在平等性中得，過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在時怎麼可能在平等性中得呢？」

11.145“Subhūti, the emptiness of that which has neither beginning nor end cannot be apprehended at the limit of the past, the emptiness of that which has neither beginning nor end cannot be apprehended at the limit of the future, the emptiness of that which has neither beginning nor end cannot be apprehended in the present, and the emptiness of that which has neither beginning nor end cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.145「須菩提，無始無終空不能在過去際得到，無始無終空不能在未來際得到，無始無終空不能在現在得到，無始無終空不能在三時平等性中得到。如果你問為什麼，須菩提，那是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到，未來時怎麼可能在平等性中得到，現在又怎麼可能在平等性中得到呢？」

11.146“Subhūti, the emptiness of nonexclusion cannot be apprehended at the limit of the past, the emptiness of nonexclusion cannot be apprehended at the limit of the future, the emptiness of nonexclusion cannot be apprehended in the present, and the emptiness of nonexclusion cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended [F.324.a] in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.146須菩提，無遮空不可在過去際得，無遮空不可在未來際得，無遮空不可在現在得，無遮空不可在三時平等性中得。若汝問其所以然者，須菩提，是因為過去時不可在平等性中得，未來時不可在平等性中得，現在時不可在平等性中得。若平等性尚不可在平等性中得，則過去時何有可能在平等性中得，未來時何有可能在平等性中得，現在時何有可能在平等性中得？

11.147“Subhūti, the emptiness of inherent nature cannot be apprehended at the limit of the past, the emptiness of inherent nature cannot be apprehended at the limit of the future, the emptiness of inherent nature cannot be apprehended in the present, and the emptiness of inherent nature cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.147「須菩提，自性空不能在過去際得，自性空不能在未來際得，自性空不能在現在得，自性空不能在三時平等得。須菩提，你若問其中的原因，那是因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果連平等性都不能在平等性中得，那麼過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在怎麼能在平等性中得呢？」

11.148“Subhūti, the emptiness of all phenomena cannot be apprehended at the limit of the past, the emptiness of all phenomena cannot be apprehended at the limit of the future, the emptiness of all phenomena cannot be apprehended in the present, and the emptiness of all phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.148「須菩提，一切法空不能在過去際得，一切法空不能在未來際得，一切法空不能在現在得，一切法空不能在三時平等性中得。若問何故，須菩提，過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。若平等性尚且不能在平等性中得，過去時豈能在平等性中得，未來時豈能在平等性中得，現在時豈能在平等性中得？」

11.149“Subhūti, the emptiness of intrinsic defining characteristics [F.324.b] cannot be apprehended at the limit of the past, the emptiness of intrinsic defining characteristics cannot be apprehended at the limit of the future, the emptiness of intrinsic defining characteristics cannot be apprehended in the present, and the emptiness of intrinsic defining characteristics cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.149「須菩提，自相空不可在過去際得，自相空不可在未來際得，自相空不可在現在得，自相空不可在三時平等性中得。你問為什麼呢？須菩提，這是因為過去時不可在平等性中得，未來時不可在平等性中得，現在時不可在平等性中得。如果平等性本身都不可在平等性中得，那麼過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在時怎麼可能在平等性中得呢？」

11.150“Subhūti, the emptiness of that which cannot be apprehended cannot be apprehended at the limit of the past, the emptiness of that which cannot be apprehended cannot be apprehended at the limit of the future, the emptiness of that which cannot be apprehended cannot be apprehended in the present, and the emptiness of that which cannot be apprehended cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.150「須菩提，無取空不可得於過去際，無取空不可得於未來際，無取空不可得於現在，無取空不可得於三時平等。若汝問其故者，須菩提，以過去時不可得於平等性，未來時不可得於平等性，現在時不可得於平等性。若平等性自身尚不可得於平等性，過去時云何得於平等性，未來時云何得於平等性，現在時云何得於平等性？

11.151“Subhūti, the emptiness of nonentities cannot be apprehended at the limit of the past, the emptiness of nonentities cannot be apprehended at the limit of the future, the emptiness of nonentities cannot be apprehended in the present, and the emptiness of nonentities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended [F.325.a] in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.151「須菩提，無有之空性不可在過去際得，無有之空性不可在未來際得，無有之空性不可在現在得，無有之空性不可在三時平等性中得。若問何故，須菩提，因為過去時不可在平等性中得，未來時不可在平等性中得，現在時不可在平等性中得。若平等性本身都不可在平等性中得，過去時豈能在平等性中得，未來時豈能在平等性中得，現在時豈能在平等性中得？

11.152“Subhūti, the emptiness of essential nature cannot be apprehended at the limit of the past, the emptiness of essential nature cannot be apprehended at the limit of the future, the emptiness of essential nature cannot be apprehended in the present, and the emptiness of essential nature cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.152「須菩提，本性空不可在過去際得，本性空不可在未來際得，本性空不可在現在得，本性空不可在三時平等性得。若汝問其因，須菩提，以過去時不可在平等性得，未來時不可在平等性得，現在時不可在平等性得。若平等性尚不可在平等性得，過去時豈能在平等性得？未來時豈能在平等性得？現在時豈能在平等性得？」

11.153“Subhūti, the emptiness of an essential nature of nonentities cannot be apprehended at the limit of the past, the emptiness of an essential nature of nonentities cannot be apprehended at the limit of the future, the emptiness of an essential nature of nonentities cannot be apprehended in the present, and the emptiness of an essential nature of nonentities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. [F.325.b] If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.153「須菩提，無實空不可在過去際中得，無實空不可在未來際中得，無實空不可在現在中得，無實空不可在三時平等性中得。如果你問為什麼，須菩提，那是因為過去時不可在平等性中得，未來時不可在平等性中得，現在不可在平等性中得。如果平等性本身都不可在平等性中得，那麼過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在怎麼可能在平等性中得呢？

11.154“Subhūti, the applications of mindfulness cannot be apprehended at the limit of the past, the applications of mindfulness cannot be apprehended at the limit of the future, the applications of mindfulness cannot be apprehended in the present, and the applications of mindfulness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.154須菩提，念處不能在過去際得到，念處不能在未來際得到，念處不能在現在得到，念處不能在三時平等性中得到。如果你問為什麼，須菩提，那是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果連平等性本身都不能在平等性中得到，過去時怎麼能在平等性中得到呢？未來時怎麼能在平等性中得到呢？現在怎麼能在平等性中得到呢？

11.155“Subhūti, the correct exertions cannot be apprehended at the limit of the past, the correct exertions cannot be apprehended at the limit of the future, the correct exertions cannot be apprehended in the present, and the correct exertions cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? [F.326.a]

11.155「須菩提，正勤不能在過去際得到，正勤不能在未來際得到，正勤不能在現在得到，正勤不能在三時平等性中得到。你若問為什麼，須菩提，那是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到，未來時怎麼可能在平等性中得到，現在怎麼可能在平等性中得到？」

11.156“Subhūti, the supports for miraculous ability cannot be apprehended at the limit of the past, the supports for miraculous ability cannot be apprehended at the limit of the future, the supports for miraculous ability cannot be apprehended in the present, and the supports for miraculous ability cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.156「須菩提，神足在過去際不可得，神足在未來際不可得，神足在現在不可得，神足在三時平等性中不可得。你問為什麼呢？須菩提，因為過去時在平等性中不可得，未來時在平等性中不可得，現在在平等性中不可得。如果平等性本身在平等性中都不可得，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？」

11.157“Subhūti, the faculties cannot be apprehended at the limit of the past, the faculties cannot be apprehended at the limit of the future, the faculties cannot be apprehended in the present, and the faculties cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.157「須菩提，根不能在過去際得到，根不能在未來際得到，根不能在現在得到，根不能在三時平等性中得到。為什麼呢？須菩提，因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？」

11.158“Subhūti, the powers cannot be apprehended at the limit of the past, the powers cannot be apprehended at the limit of the future, the powers cannot be apprehended in the present, and the powers cannot be apprehended in the sameness of the three times. If you ask why, [F.326.b] Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.158「須菩提，力不能在過去際得，力不能在未來際得，力不能在現在得，力不能在三時平等性中得。若汝問其故者，須菩提，乃是過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。若平等性尚不能在平等性中得，過去時何曾能在平等性中得，未來時何曾能在平等性中得，現在何曾能在平等性中得？」

11.159“Subhūti, the branches of enlightenment cannot be apprehended at the limit of the past, the branches of enlightenment cannot be apprehended at the limit of the future, the branches of enlightenment cannot be apprehended in the present, and the branches of enlightenment cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.159「須菩提，覺支不能在過去際得，覺支不能在未來際得，覺支不能在現在得，覺支不能在三時平等性中得。須菩提，你問為什麼呢？因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。如果平等性本身都不能在平等性中得，那過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在時怎麼可能在平等性中得呢？」

11.160“Subhūti, the noble eightfold path cannot be apprehended at the limit of the past, the noble eightfold path cannot be apprehended at the limit of the future, the noble eightfold path cannot be apprehended in the present, and the noble eightfold path cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time [F.327.a] cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.160「須菩提，八正道無法在過去際得到，八正道無法在未來際得到，八正道無法在現在得到，八正道無法在三時平等性中得到。若汝問其原因，須菩提，此乃因為過去時無法在平等性中得到，未來時無法在平等性中得到，現在時無法在平等性中得到。若平等性本身都無法在平等性中得到，過去時豈能在平等性中得到？未來時豈能在平等性中得到？現在時豈能在平等性中得到？

11.161“Subhūti, the truths of the noble ones cannot be apprehended at the limit of the past, the truths of the noble ones cannot be apprehended at the limit of the future, the truths of the noble ones cannot be apprehended in the present, and the truths of the noble ones cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.161「須菩提，四聖諦不能在過去際得到，四聖諦不能在未來際得到，四聖諦不能在現在得到，四聖諦也不能在三時平等性中得到。你若問為什麼，須菩提，這是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在也不能在平等性中得到。如果連平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？」

11.162“Subhūti, the meditative concentrations cannot be apprehended at the limit of the past, the meditative concentrations cannot be apprehended at the limit of the future, the meditative concentrations cannot be apprehended in the present, and the meditative concentrations cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.162「須菩提，禪定不能在過去際中得到，禪定不能在未來際中得到，禪定不能在現在中得到，禪定不能在三時平等性中得到。若你問為什麼，須菩提，這是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在又怎麼可能在平等性中得到呢？

11.163“Subhūti, the immeasurable attitudes [F.327.b] cannot be apprehended at the limit of the past, the immeasurable attitudes cannot be apprehended at the limit of the future, the immeasurable attitudes cannot be apprehended in the present, and the immeasurable attitudes cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.163「須菩提，四無量心不能在過去際得到，四無量心不能在未來際得到，四無量心不能在現在得到，四無量心不能在三時平等性中得到。如果你問為什麼，須菩提，那是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到，未來時怎麼可能在平等性中得到，現在怎麼可能在平等性中得到呢？」

11.164“Subhūti, the formless absorptions cannot be apprehended at the limit of the past, the formless absorptions cannot be apprehended at the limit of the future, the formless absorptions cannot be apprehended in the present, and the formless absorptions cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.164須菩提，無色定在過去際不可得，無色定在未來際不可得，無色定在現在不可得，無色定在三時平等性中亦不可得。何以故？須菩提，過去時在平等性中不可得，未來時在平等性中不可得，現在時在平等性中不可得。若平等性本身在平等性中尚不可得，過去時又何由在平等性中可得？未來時又何由在平等性中可得？現在時又何由在平等性中可得？

11.165“Subhūti, the eight liberations cannot be apprehended at the limit of the past, the eight liberations cannot be apprehended at the limit of the future, the eight liberations cannot be apprehended in the present, [F.328.a] and the eight liberations cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.165「須菩提，八解脫不能在過去際中得，八解脫不能在未來際中得，八解脫不能在現在中得，八解脫不能在三時平等性中得。你如果問為什麼，須菩提，這是因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果連平等性都不能在平等性中得，過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在怎麼能在平等性中得呢？

11.166“Subhūti, the nine serial steps of meditative absorption cannot be apprehended at the limit of the past, the nine serial steps of meditative absorption cannot be apprehended at the limit of the future, the nine serial steps of meditative absorption cannot be apprehended in the present, and the nine serial steps of meditative absorption cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.166「須菩提，九次第定不能在過去際得到，九次第定不能在未來際得到，九次第定不能在現在得到，九次第定不能在三時平等性中得到。你為什麼要這樣問呢，須菩提？因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？」

11.167“Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended at the limit of the past; the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended at the limit of the future; the emptiness, signlessness, and wishlessness gateways to liberation [F.328.b] cannot be apprehended in the present; and the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.167「須菩提，空無相無願解脫門不能在過去際得，空無相無願解脫門不能在未來際得，空無相無願解脫門不能在現在得，空無相無願解脫門不能在三世平等性中得。須菩提，你問為什麼呢？因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果平等性本身都不能在平等性中得，那過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在怎麼可能在平等性中得呢？

11.168“Subhūti, the extrasensory powers cannot be apprehended at the limit of the past, the extrasensory powers cannot be apprehended at the limit of the future, the extrasensory powers cannot be apprehended in the present, and the extrasensory powers cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.168「須菩提，神通不能在過去際得，神通不能在未來際得，神通不能在現在得，神通不能在三時平等性中得。如果你問為什麼，須菩提，是因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果連平等性都不能在平等性中得，那過去時怎麼能在平等性中得呢？未來時怎麼能在平等性中得呢？現在怎麼能在平等性中得呢？」

11.169“Subhūti, the meditative stabilities cannot be apprehended at the limit of the past, the meditative stabilities cannot be apprehended at the limit of the future, the meditative stabilities cannot be apprehended in the present, and the meditative stabilities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time [F.329.a] cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.169「須菩提，三摩地不能在過去際得到，三摩地不能在未來際得到，三摩地不能在現在得到，三摩地不能在三時平等性中得到。須菩提，你問為什麼呢？因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？」

11.170“Subhūti, the dhāraṇī gateways cannot be apprehended at the limit of the past, the dhāraṇī gateways cannot be apprehended at the limit of the future, the dhāraṇī gateways cannot be apprehended in the present, and the dhāraṇī gateways cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.170「須菩提，陀羅尼門在過去際不可得，陀羅尼門在未來際不可得，陀羅尼門在現在不可得，陀羅尼門在三世平等性中不可得。須菩提，你問為什麼呢？因為過去時在平等性中不可得，未來時在平等性中不可得，現在在平等性中不可得。如果平等性本身在平等性中都不可得，那麼過去時怎麼可能在平等性中得到呢？未來時怎麼可能在平等性中得到呢？現在怎麼可能在平等性中得到呢？

11.171“Subhūti, the ten powers of the tathāgatas cannot be apprehended at the limit of the past, the ten powers of the tathāgatas cannot be apprehended at the limit of the future, the ten powers of the tathāgatas cannot be apprehended in the present, and the ten powers of the tathāgatas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.171「須菩提，如來十力不能在過去際得，如來十力不能在未來際得，如來十力不能在現在得，如來十力不能在三世平等性中得。須菩提，你問為什麼呢？因為過去時不能在平等性中得，未來時不能在平等性中得，現在不能在平等性中得。如果平等性本身都不能在平等性中得，過去時怎麼可能在平等性中得呢？未來時怎麼可能在平等性中得呢？現在怎麼可能在平等性中得呢？

11.172“Subhūti, the four fearlessnesses [F.329.b] cannot be apprehended at the limit of the past, the four fearlessnesses cannot be apprehended at the limit of the future, the four fearlessnesses cannot be apprehended in the present, and the four fearlessnesses cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.172「須菩提，四無所畏不能在過去際得，四無所畏不能在未來際得，四無所畏不能在現在得，四無所畏不能在三時平等性中得。若你問何以故，須菩提，因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。若平等性本身都不能在平等性中得，過去時怎能在平等性中得，未來時怎能在平等性中得，現在時怎能在平等性中得？

11.173“Subhūti, the four kinds of exact knowledge cannot be apprehended at the limit of the past, the four kinds of exact knowledge cannot be apprehended at the limit of the future, the four kinds of exact knowledge cannot be apprehended in the present, and the four kinds of exact knowledge cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.173「須菩提，四無礙解不得於過去際，四無礙解不得於未來際，四無礙解不得於現在，四無礙解不得於三時平等性。須菩提，汝何以故作是問？須菩提，過去時不得於平等性，未來時不得於平等性，現在時不得於平等性。若平等性於平等性亦不得，云何過去時得於平等性？云何未來時得於平等性？云何現在時得於平等性？」

11.174“Subhūti, great loving kindness cannot be apprehended at the limit of the past, great loving kindness cannot be apprehended at the limit of the future, great loving kindness cannot be apprehended in the present, and great loving kindness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.174「須菩提，大慈不能在過去際得到，大慈不能在未來際得到，大慈不能在現在得到，大慈也不能在三時平等性中得到。如果你問為什麼，須菩提，那是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在時不能在平等性中得到。如果平等性本身都不能在平等性中得到，那麼過去時怎麼可能在平等性中得到，未來時怎麼可能在平等性中得到，現在時怎麼可能在平等性中得到呢？」

11.175“Subhūti, great compassion cannot be apprehended at the limit of the past, great compassion cannot be apprehended at the limit of the future, great compassion cannot be apprehended in the present, and great compassion cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.175「須菩提，大悲心不能在過去際得，大悲心不能在未來際得，大悲心不能在現在得，大悲心不能在三時平等性中得。如果你問為什麼呢，須菩提，那是因為過去時不能在平等性中得，未來時不能在平等性中得，現在時不能在平等性中得。如果連平等性本身都不能在平等性中得，過去時怎麼可能在平等性中得呢，未來時怎麼可能在平等性中得呢，現在時怎麼可能在平等性中得呢？」

11.176“Subhūti, the eighteen distinct qualities of the buddhas cannot be apprehended at the limit of the past, the eighteen distinct qualities of the buddhas cannot be apprehended at the limit of the future, the eighteen distinct qualities of the buddhas cannot be apprehended in the present, and the eighteen distinct qualities of the buddhas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, [F.330.a] it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?

11.176「須菩提，佛十八不共法不能在過去際得到，佛十八不共法不能在未來際得到，佛十八不共法不能在現在得到，佛十八不共法不能在三時平等性中得到。若問其故，須菩提，此是因為過去時不能在平等性中得到，未來時不能在平等性中得到，現在時不能在平等性中得到。若平等性本身都不能在平等性中得到，過去時如何能在平等性中得到呢？未來時如何能在平等性中得到呢？現在時如何能在平等性中得到呢？

11.177“Moreover, Subhūti, ordinary people cannot be apprehended at the limit of the past, ordinary people cannot be apprehended at the limit of the future, ordinary people cannot be apprehended in the present, and ordinary people cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, śrāvakas cannot be apprehended at the limit of the past, śrāvakas cannot be apprehended at the limit of the future, śrāvakas cannot be apprehended in the present, and śrāvakas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, pratyekabuddhas cannot be apprehended at the limit of the past, pratyekabuddhas cannot be apprehended at the limit of the future, pratyekabuddhas cannot be apprehended in the present, and pratyekabuddhas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, bodhisattvas cannot be apprehended at the limit of the past, bodhisattvas cannot be apprehended at the limit of the future, bodhisattvas cannot be apprehended in the present, and bodhisattvas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended.

11.177「而且，須菩提，凡夫不能在過去際得，凡夫不能在未來際得，凡夫不能在現在得，凡夫不能在三時平等性中得。如你所問為什麼，須菩提，這是因為有情不能得。而且，須菩提，聲聞不能在過去際得，聲聞不能在未來際得，聲聞不能在現在得，聲聞不能在三時平等性中得。如你所問為什麼，須菩提，這是因為有情不能得。而且，須菩提，獨覺佛不能在過去際得，獨覺佛不能在未來際得，獨覺佛不能在現在得，獨覺佛不能在三時平等性中得。如你所問為什麼，須菩提，這是因為有情不能得。而且，須菩提，菩薩不能在過去際得，菩薩不能在未來際得，菩薩不能在現在得，菩薩不能在三時平等性中得。如你所問為什麼，須菩提，這是因為有情不能得。」

11.178“Moreover, Subhūti, tathāgatas cannot be apprehended at the limit of the past, tathāgatas cannot be apprehended [F.330.b] at the limit of the future, tathāgatas cannot be apprehended in the present, and tathāgatas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended.”

11.178「再者，須菩提，如來不可得於過去際，如來不可得於未來際，如來不可得於現在，如來不可得於三時平等性。若汝問其所以然者，須菩提，以有情不可得故。」

11.179Then Venerable Subhūti said to the Blessed One, “Blessed Lord, it is well and good, this Great Vehicle of bodhisattva great beings that the Blessed Lord has taught so well called ‘the sameness of the three times.’ Blessed Lord, bodhisattva great beings of the past, who have trained in this Great Vehicle, have acquired all-aspect omniscience; Blessed Lord, bodhisattva great beings of the future, also, having trained in just this perfection of wisdom, will acquire all-aspect omniscience; and, Blessed Lord, fathomless bodhisattva great beings in the immeasurable, countless world systems of the ten directions, having trained in just this Great Vehicle, are acquiring all-aspect omniscience. Blessed Lord, [F.331.a] that is why the Great Vehicle of bodhisattva great beings is this one called ‘the sameness of the three times.’ ”

11.179尊者須菩提向世尊說道：「世尊，這很好，世尊所教導的菩薩摩訶薩的大乘，名為『三時平等性』，實在是太好了。世尊，過去的菩薩摩訶薩，經過修習這個大乘，已經獲得了一切相智；世尊，未來的菩薩摩訶薩，也將通過修習這個般若波羅蜜多，獲得一切相智；世尊，十方世界無量無數的菩薩摩訶薩，經過修習這個大乘，正在獲得一切相智。世尊，正因為如此，菩薩摩訶薩的大乘就被稱為『三時平等性』。」

11.180Venerable Subhūti having spoken thus, the Lord said to him, “That is so, Subhūti, that is so! Having trained in this Great Vehicle, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have acquired, will acquire, and are acquiring all-aspect omniscience.”

11.180尊者須菩提如此所說後，世尊告訴他：「須菩提，正是如此，正是如此！過去、未來和現在的如來、阿羅漢、正遍知，通過修習這個大乘，已經獲得、將要獲得，以及正在獲得一切相智。」

11.181This completes the eleventh chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B23]

11.181（結尾）