nam mkha’ mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||
ri rab sna tshogs pa nyid kyi phyir shes rab kyi pha rol tu phyin pa sna tshogs par rjes su rig par bya’o ||
gzugs mu med pa’i phyir (259a1) shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||
de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||
nyi ma’i ’od zer gyi dkyil ’khor (2) mu med par snang pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||
sgra thams cad mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||
(ā)ha kiṃ puna bhagavaṃ śuṇya (5) ... vacanaṃ apra(meya)ṃ (t)i + + + ... ti na mayā sarv[v]adharmā
Subhuti: Is it a synonym only of those and not of the other dharmas? The Lord: Have I not described all dharmas as ‘empty’? Subhuti: As simply empty has the Tathagata described all dharmas.
The Lord: And, being empty, they are also inexhaustible.
And what is emptiness, that is also immeasurableness.
Therefore then, according to ultimate reality, no distinction or difference can be apprehended between these dharmas.
As talk have they been described by the Tathagata. One just talks when one speaks of ‘immeasurable,’ or ‘incalculable,’ or ‘inexhaustible,’ or of ‘empty,’ or ‘signless,’ or ‘wishless,’ or ‘the Uneffected,’ or ‘Non-production,’ ‘no-birth,’ ‘non-existence,’ ‘dispassion,’ ‘cessation,’ ‘Nirvana.’
This exposition has by the Tathagata been described as the consummation of his demonstrations.