The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 13

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

“They know the aspects of the eyes, but they are not attached to them; they know the aspects of the ears, but they are not attached to them; they know the aspects of the nose, but they are not attached to it; they know the aspects of the tongue, but they are not attached to it; they know the aspects of the body, but they are not attached to it; and they know the aspects of the mental faculty, but they are not attached to it. They know the aspects of sights, but they are not attached to them; they know the aspects of sounds, but they are not attached to them; they know the aspects of odors, but they are not attached to them; they know the aspects of tastes, but they are not attached to them; they know the aspects of tangibles, but they are not attached to them; and they know the aspects of mental phenomena, but they are not attached to them. They know the aspects of visual consciousness, but they are not attached to it; they [F.174.a] know the aspects of auditory consciousness, but they are not attached to it; they know the aspects of olfactory consciousness, but they are not attached to it; they know the aspects of gustatory consciousness, but they are not attached to it; they know the aspects of tactile consciousness, but they are not attached to it; and they know the aspects of mental consciousness, but they are not attached to it. They know the aspects of visually compounded sensory contact, but they are not attached to it; they know the aspects of aurally compounded sensory contact, but they are not attached to it; they know the aspects of nasally compounded sensory contact, but they are not attached to it; they know the aspects of lingually compounded sensory contact, but they are not attached to it; they know the aspects of corporeally compounded sensory contact, but they are not attached to it; and they know the aspects of mentally compounded sensory contact, but they are not attached to it. They know the aspects of feelings conditioned by visually compounded sensory contact, but they are not attached to them; they know the aspects of feelings conditioned by aurally compounded sensory contact, but they are not attached to them; they know the aspects of feelings conditioned by nasally compounded sensory contact, but they are not attached to them; they know the aspects of feelings conditioned by lingually compounded sensory contact, but they are not attached to them; they know the aspects of feelings conditioned by corporeally compounded sensory contact, but they are not attached to them; and they know the aspects of feelings conditioned by mentally compounded sensory contact, but they are not attached to them.

“They know the aspects of the earth element, but they are not attached to it; they know the aspects of the water element, but they are not attached to it; they know the aspects of the fire element, but they are not attached to it; they know the aspects of the wind element, but they are not attached to it; they know the aspects of the space element, but they [F.174.b] are not attached to it; and they know the aspects of the consciousness element, but they are not attached to it.

“They know the aspects of ignorance, but they are not attached to it; they know the aspects of formative predispositions, but they are not attached to them; they know the aspects of consciousness, but they are not attached to it; they know the aspects of name and form, but they are not attached to them; they know the aspects of the six sense fields, but they are not attached to them; they know the aspects of sensory contact, but they are not attached to it; they know the aspects of sensation, but they are not attached to it; they know the aspects of craving, but they are not attached to it; they know the aspects of grasping, but they are not attached to it; they know the aspects of the rebirth process, but they are not attached to it; they know the aspects of birth, but they are not attached to it; and they know the aspects of aging and death, but they are not attached to them.

“They know the aspects of the perfection of generosity, but they are not attached to it; they know the aspects of the perfection of ethical discipline, but they are not attached to it; they know the aspects of the perfection of tolerance, but they are not attached to it; they know the aspects of the perfection of perseverance, but they are not attached to it; they know the aspects of the perfection of meditative concentration, but they are not attached to it; and they know the aspects of the perfection of wisdom, but they are not attached to it.

“They know the aspects of the emptiness of internal phenomena, but they are not attached to it; they know the aspects of the emptiness of external phenomena, but they are not attached to it; they know the aspects of the emptiness of external and internal phenomena, but they are not attached to it; they know the aspects of the emptiness of emptiness, but they are not attached to it; they know the aspects of the emptiness of great extent, but they are not attached to it; they know the aspects of the emptiness of ultimate reality, but they are not attached to it; [F.175.a] they know the aspects of the emptiness of conditioned phenomena, but they are not attached to it; they know the aspects of the emptiness of unconditioned phenomena, but they are not attached to it; they know the aspects of the emptiness of the unlimited, but they are not attached to it; they know the aspects of the emptiness of that which has neither beginning nor end, but they are not attached to it; they know the aspects of the emptiness of nonexclusion, but they are not attached to it; they know the aspects of the emptiness of inherent nature, but they are not attached to it; they know the aspects of the emptiness of all phenomena, but they are not attached to it; they know the aspects of the emptiness of intrinsic defining characteristics, but they are not attached to it; they know the aspects of the emptiness of that which cannot be apprehended, but they are not attached to it; they know the aspects of the emptiness of nonentities, but they are not attached to it; they know the aspects of the emptiness of essential nature, but they are not attached to it; and they know the aspects of the emptiness of an essential nature of nonentities, but they are not attached to it.

“They know the aspects of the applications of mindfulness, but they are not attached to them; they know the aspects of the correct exertions, but they are not attached to them; they know the aspects of the supports for miraculous ability, but they are not attached to them; they know the aspects of the faculties, but they are not attached to them; they know the aspects of the powers, but they are not attached to them; they know the aspects of the branches of enlightenment, but they are not attached to them; and they know the aspects of the noble eightfold path, but they are not attached to it.

“They know the aspects of the truths of the noble ones, but they are not attached to them; they know the aspects of the meditative concentrations, but they are not attached to them; they know the aspects of the immeasurable attitudes, but they are not attached to them; [F.175.b] they know the aspects of the formless absorptions, but they are not attached to them; they know the aspects of the liberations, but they are not attached to them; they know the aspects of the nine serial steps of meditative absorption, but they are not attached to them; they know the aspects of the emptiness, signlessness, and wishlessness gateways to liberation, but they are not attached to them; they know the aspects of the extrasensory powers, but they are not attached to them; they know the aspects of the meditative stabilities, but they are not attached to them; they know the aspects of the dhāraṇī gateways, but they are not attached to them; they know the aspects of the powers of the tathāgatas, but they are not attached to them; they know the aspects of the fearlessnesses, but they are not attached to them; they know the aspects of the kinds of exact knowledge, but they are not attached to them; they know the aspects of great loving kindness, but they are not attached to it; they know the aspects of great compassion, but they are not attached to it; and they know the aspects of the eighteen distinct qualities of the buddhas, but they are not attached to them.”

Śāradvatīputra asked, “Venerable Subhūti, what aspects do all phenomena come in?”

“Venerable Śāradvatīputra,” replied the venerable Subhūti, “the aspects, modes, and signs through which phenomena are shaped, namely, the conditioned and unconditioned phenomena, or sights, sounds, odors, tastes, and tangibles, or external and internal phenomena through which they are known––those, the aspects, modes, and signs through which they are shaped, are called ‘the aspects all phenomena come in.’

“Venerable Śāradvatīputra, you said, ‘What is the perfection of wisdom?’ Venerable Śāradvatīputra, that which is called ‘wisdom gone to the other side’ is the far removed.608 [F.176.a] If you ask from what it is far removed, Venerable Śāradvatīputra, it is far removed from the aggregates. That is why it is said to be far removed. It is far removed from the sensory elements. That is why it is said to be far removed. It is far removed from the sense fields. That is why it is said to be far removed. It is far removed from all afflicted mental states. That is why it is said to be far removed. It is far removed from all sorts of opinions. That is why it is said to be far removed. It is far removed from the six classes of living beings. That is why it is said to be far removed.

“It is far removed from the perfection of generosity, so it is said to be far removed; far removed from the perfection of ethical discipline, so it is said to be far removed; far removed from the perfection of tolerance, so it is said to be far removed; far removed from the perfection of perseverance, so it is said to be far removed; far removed from the perfection of meditative concentration, so it is said to be far removed; and far removed from the perfection of wisdom so it is said to be far removed.

“It is far removed from the emptiness of internal phenomena, so it is said to be far removed; far removed from the emptiness of external phenomena, so it is said to be far removed; far removed from the emptiness of external and internal phenomena, so it is said to be far removed; far removed from the emptiness of emptiness, so it is said to be far removed; far removed from the emptiness of great extent, so it is said to be far removed; far removed from the emptiness of ultimate reality, so it is said to be far removed; far removed from the emptiness of conditioned phenomena, so it is said to be far removed; far removed from the emptiness of unconditioned phenomena, so it is said to be far removed; far removed from [F.176.b] the emptiness of the unlimited, so it is said to be far removed; far removed from the emptiness of that which has neither beginning nor end, so it is said to be far removed; far removed from the emptiness of nonexclusion, so it is said to be far removed; far removed from the emptiness of inherent nature, so it is said to be far removed; far removed from the emptiness of all phenomena, so it is said to be far removed; far removed from the emptiness of intrinsic defining characteristics, so it is said to be far removed; far removed from the emptiness of that which cannot be apprehended, so it is said to be far removed; far removed from the emptiness of nonentities, so it is said to be far removed; far removed from the emptiness of essential nature, so it is said to be far removed; and far removed from the emptiness of an essential nature of nonentities, so it is said to be far removed.

“It is far removed from the applications of mindfulness, so it is said to be far removed; far removed from the correct exertions, so it is said to be far removed; far removed from the supports for miraculous ability, so it is said to be far removed; far removed from the faculties, so it is said to be far removed; far removed from the powers, so it is said to be far removed; far removed from the branches of enlightenment, so it is said to be far removed; and far removed from the noble eightfold path, so it is said to be far removed.

“It is far removed from the truths of the noble ones, so it is said to be far removed; far removed from the meditative concentrations, so it is said to be far removed; far removed from the immeasurable attitudes, so it is said to be far removed; far removed from the formless [F.177.a] absorptions, so it is said to be far removed; far removed from the liberations, so it is said to be far removed; far removed from the serial steps of meditative absorption, so it is said to be far removed; far removed from the emptiness, signlessness, and wishlessness gateways to liberation, so it is said to be far removed; far removed from the extrasensory powers, so it is said to be far removed; far removed from the meditative stabilities, so it is said to be far removed; and far removed from the dhāraṇī gateways, so it is said to be far removed.

“It is far removed from the powers of the tathāgatas, so it is said to be far removed; far removed from the fearlessnesses, so it is said to be far removed; far removed from the kinds of exact knowledge, so it is said to be far removed; far removed from great loving kindness, so it is said to be far removed; far removed from great compassion, so it is said to be far removed; and far removed from the distinct qualities of the buddhas, so it is said to be far removed.

“It is far removed from knowledge of all the dharmas, so it is said to be far removed; far removed from the knowledge of the aspects of the path, so it is said to be far removed; and far removed from all-aspect omniscience, so it is said to be far removed. For this reason, Venerable Śāradvatīputra, the perfection of wisdom is far removed.

“Venerable Śāradvatīputra you also said, ‘What is investigation?’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, [F.177.b] they do not investigate whether physical forms are ‘permanent’ or are ‘impermanent’; do not investigate whether physical forms are ‘happiness’ or are ‘suffering’; do not investigate whether physical forms are ‘self’ or are ‘selfless’; do not investigate whether physical forms are ‘pleasant’ or are ‘unpleasant’; do not investigate whether physical forms are ‘empty’ or are ‘not empty’; do not investigate whether physical forms are ‘with signs’ or are ‘signless’; do not investigate whether physical forms are ‘wished for’ or are ‘wishless’; do not investigate whether physical forms are ‘at peace’ or are ‘not at peace’; and do not investigate whether physical forms are ‘void’ or are ‘not void.’

“They do not investigate whether feelings are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings are ‘happiness’ or are ‘suffering’; do not investigate whether feelings are ‘self’ or are ‘selfless’; do not investigate whether feelings are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings are ‘empty’ or are ‘not empty’; do not investigate whether feelings are ‘with signs’ or are ‘signless’; do not investigate whether feelings are ‘wished for’ or are ‘wishless’; do not investigate whether feelings are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings are ‘void’ or are ‘not void.’

“They do not investigate whether perceptions are ‘permanent’ or are ‘impermanent’; do not investigate whether perceptions are ‘happiness’ or are ‘suffering’; do not investigate whether perceptions are ‘self’ or are ‘selfless’; do not investigate whether perceptions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether perceptions are ‘empty’ or are ‘not empty’; do not investigate whether perceptions are ‘with signs’ or are ‘signless’; do not investigate whether perceptions are ‘wished for’ or are ‘wishless’; do not investigate whether perceptions are ‘at peace’ or are [F.178.a] ‘not at peace’; and do not investigate whether perceptions are ‘void’ or are ‘not void.’

“They do not investigate whether formative predispositions are ‘permanent’ or are ‘impermanent’; do not investigate whether formative predispositions are ‘happiness’ or are ‘suffering’; do not investigate whether formative predispositions are ‘self’ or are ‘selfless’; do not investigate whether formative predispositions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether formative predispositions are ‘empty’ or are ‘not empty’; do not investigate whether formative predispositions are ‘with signs’ or are ‘signless’; do not investigate whether formative predispositions are ‘wished for’ or are ‘wishless’; do not investigate whether formative predispositions are ‘at peace’ or are ‘not at peace’; and do not investigate whether formative predispositions are ‘void’ or are ‘not void.’

“They do not investigate whether formative predispositions are ‘permanent’ or are ‘impermanent’; do not investigate whether formative predispositions are ‘happiness’ or are ‘suffering’; do not investigate whether formative predispositions are ‘self’ or are ‘selfless’; do not investigate whether formative predispositions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether formative predispositions are ‘empty’ or are ‘not empty’; do not investigate whether formative predispositions are ‘with signs’ or are ‘signless’; do not investigate whether formative predispositions are ‘wished for’ or are ‘wishless’; do not investigate whether formative predispositions are ‘at peace’ or are ‘not at peace’; and do not investigate whether formative predispositions are ‘void’ or are ‘not void.’

“They do not investigate whether consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether consciousness is ‘self’ or is ‘selfless’; do not investigate whether consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether consciousness is ‘empty’ or is ‘not empty’; do not investigate whether consciousness is ‘with signs’ or is ‘signless’; do not investigate whether consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether the eyes are ‘permanent’ or are ‘impermanent’; do not investigate whether the eyes are ‘happiness’ or are ‘suffering’; do not investigate whether the eyes are ‘self’ or are ‘selfless’; do not investigate whether the eyes are ‘pleasant’ or are ‘unpleasant’; do not investigate whether [F.178.b] the eyes are ‘empty’ or are ‘not empty’; do not investigate whether the eyes are ‘with signs’ or are ‘signless’; do not investigate whether the eyes are ‘wished for’ or are ‘wishless’; do not investigate whether the eyes are ‘at peace’ or are ‘not at peace’; and do not investigate whether the eyes are ‘void’ or are ‘not void.’

“They do not investigate whether the ears are ‘permanent’ or are ‘impermanent’; do not investigate whether the ears are ‘happiness’ or are ‘suffering’; do not investigate whether the ears are ‘self’ or are ‘selfless’; do not investigate whether the ears are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the ears are ‘empty’ or are ‘not empty’; do not investigate whether the ears are ‘with signs’ or are ‘signless’; do not investigate whether the ears are ‘wished for’ or are ‘wishless’; do not investigate whether the ears are ‘at peace’ or are ‘not at peace’; and do not investigate whether the ears are ‘void’ or are ‘not void.’

“They do not investigate whether the nose is ‘permanent’ or is ‘impermanent’; do not investigate whether the nose is ‘happiness’ or is ‘suffering’; do not investigate whether the nose is ‘self’ or is ‘selfless’; do not investigate whether the nose is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the nose is ‘empty’ or is ‘not empty’; do not investigate whether the nose is ‘with signs’ or is ‘signless’; do not investigate whether the nose is ‘wished for’ or is ‘wishless’; do not investigate whether the nose is ‘at peace’ or is ‘not at peace’; and do not investigate whether the nose is ‘void’ or is ‘not void.’

“They do not investigate whether the tongue is ‘permanent’ or is ‘impermanent’; do not investigate whether the tongue is ‘happiness’ or is ‘suffering’; do not investigate whether the tongue is ‘self’ or is ‘selfless’; do not investigate whether the tongue is ‘pleasant’ or is [F.179.a] ‘unpleasant’; do not investigate whether the tongue is ‘empty’ or is ‘not empty’; do not investigate whether the tongue is ‘with signs’ or is ‘signless’; do not investigate whether the tongue is ‘wished for’ or is ‘wishless’; do not investigate whether the tongue is ‘at peace’ or is ‘not at peace’; and do not investigate whether the tongue is ‘void’ or is ‘not void.’

“They do not investigate whether the body is ‘permanent’ or is ‘impermanent’; do not investigate whether the body is ‘happiness’ or is ‘suffering’; do not investigate whether the body is ‘self’ or is ‘selfless’; do not investigate whether the body is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the body is ‘empty’ or is ‘not empty’; do not investigate whether the body is ‘with signs’ or is ‘signless’; do not investigate whether the body is ‘wished for’ or is ‘wishless’; do not investigate whether the body is ‘at peace’ or is ‘not at peace’; and do not investigate whether the body is ‘void’ or is ‘not void.’

“They do not investigate whether the mental faculty is ‘permanent’ or is ‘impermanent’; do not investigate whether the mental faculty is ‘happiness’ or is ‘suffering’; do not investigate whether the mental faculty is ‘self’ or is ‘selfless’; do not investigate whether the mental faculty is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the mental faculty is ‘empty’ or is ‘not empty’; do not investigate whether the mental faculty is ‘with signs’ or is ‘signless’; do not investigate whether the mental faculty is ‘wished for’ or is ‘wishless’; do not investigate whether the mental faculty is ‘at peace’ or is ‘not at peace’; and do not investigate whether the mental faculty is ‘void’ or is ‘not void.’

“They do not investigate whether sights are ‘permanent’ or are ‘impermanent’; do not investigate whether sights are ‘happiness’ or are ‘suffering’; [F.179.b] do not investigate whether sights are ‘self’ or are ‘selfless’; do not investigate whether sights are ‘pleasant’ or are ‘unpleasant’; do not investigate whether sights are ‘empty’ or are ‘not empty’; do not investigate whether sights are ‘with signs’ or are ‘signless’; do not investigate whether sights are ‘wished for’ or are ‘wishless’; do not investigate whether sights are ‘at peace’ or are ‘not at peace’; and do not investigate whether sights are ‘void’ or are ‘not void.’

“They do not investigate whether sounds are ‘permanent’ or are ‘impermanent’; do not investigate whether sounds are ‘happiness’ or are ‘suffering’; do not investigate whether sounds are ‘self’ or are ‘selfless’; do not investigate whether sounds are ‘pleasant’ or are ‘unpleasant’; do not investigate whether sounds are ‘empty’ or are ‘not empty’; do not investigate whether sounds are ‘with signs’ or are ‘signless’; do not investigate whether sounds are ‘wished for’ or are ‘wishless’; do not investigate whether sounds are ‘at peace’ or are ‘not at peace’; and do not investigate whether sounds are ‘void’ or are ‘not void.’

“They do not investigate whether odors are ‘permanent’ or are ‘impermanent’; do not investigate whether odors are ‘happiness’ or are ‘suffering’; do not investigate whether odors are ‘self’ or are ‘selfless’; do not investigate whether odors are ‘pleasant’ or are ‘unpleasant’; do not investigate whether odors are ‘empty’ or are ‘not empty’; do not investigate whether odors are ‘with signs’ or are ‘signless’; do not investigate whether odors are ‘wished for’ or are ‘wishless’; do not investigate whether odors are ‘at peace’ or are ‘not at peace’; and do not investigate whether odors are ‘void’ or are ‘not void.’

“They do not investigate whether tastes are ‘permanent’ [F.180.a] or are ‘impermanent’; do not investigate whether tastes are ‘happiness’ or are ‘suffering’; do not investigate whether tastes are ‘self’ or are ‘selfless’; do not investigate whether tastes are ‘pleasant’ or are ‘unpleasant’; do not investigate whether tastes are ‘empty’ or are ‘not empty’; do not investigate whether tastes are ‘with signs’ or are ‘signless’; do not investigate whether tastes are ‘wished for’ or are ‘wishless’; do not investigate whether tastes are ‘at peace’ or are ‘not at peace’; and do not investigate whether tastes are ‘void’ or are ‘not void.’

“They do not investigate whether tangibles are ‘permanent’ or are ‘impermanent’; do not investigate whether tangibles are ‘happiness’ or are ‘suffering’; do not investigate whether tangibles are ‘self’ or are ‘selfless’; do not investigate whether tangibles are ‘pleasant’ or are ‘unpleasant’; do not investigate whether tangibles are ‘empty’ or are ‘not empty’; do not investigate whether tangibles are ‘with signs’ or are ‘signless’; do not investigate whether tangibles are ‘wished for’ or are ‘wishless’; do not investigate whether tangibles are ‘at peace’ or are ‘not at peace’; and do not investigate whether tangibles are ‘void’ or are ‘not void.’

“They do not investigate whether mental phenomena are ‘permanent’ or are ‘impermanent’; do not investigate whether mental phenomena are ‘happiness’ or are ‘suffering’; do not investigate whether mental phenomena are ‘self’ or are ‘selfless’; do not investigate whether mental phenomena are ‘pleasant’ or are ‘unpleasant’; do not investigate whether mental phenomena are ‘empty’ or are ‘not empty’; do not investigate whether mental phenomena are ‘with signs’ or are ‘signless’; do not investigate whether mental phenomena are ‘wished for’ or are ‘wishless’; do not investigate whether mental phenomena are ‘at peace’ or are ‘not at peace’; and do not investigate whether mental phenomena are ‘void’ [F.180.b] or are ‘not void.’

“They do not investigate whether visual consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether visual consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether visual consciousness is ‘self’ or is ‘selfless’; do not investigate whether visual consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether visual consciousness is ‘empty’ or is ‘not empty’; do not investigate whether visual consciousness is ‘with signs’ or is ‘signless’; do not investigate whether visual consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether visual consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether visual consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether auditory consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether auditory consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether auditory consciousness is ‘self’ or is ‘selfless’; do not investigate whether auditory consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether auditory consciousness is ‘empty’ or is ‘not empty’; do not investigate whether auditory consciousness is ‘with signs’ or is ‘signless’; do not investigate whether auditory consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether auditory consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether auditory consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether olfactory consciousness is ‘permanent’ or is ‘impermanent’; do not [F.181.a] investigate whether olfactory consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether olfactory consciousness is ‘self’ or is ‘selfless’; do not investigate whether olfactory consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether olfactory consciousness is ‘empty’ or is ‘not empty’; do not investigate whether olfactory consciousness is ‘with signs’ or is ‘signless’; do not investigate whether olfactory consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether olfactory consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether olfactory consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether gustatory consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether gustatory consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether gustatory consciousness is ‘self’ or is ‘selfless’; do not investigate whether gustatory consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether gustatory consciousness is ‘empty’ or is ‘not empty’; do not investigate whether gustatory consciousness is ‘with signs’ or is ‘signless’; do not investigate whether gustatory consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether gustatory consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether gustatory consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether tactile consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether tactile consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether tactile consciousness [F.181.b] is ‘self’ or is ‘selfless’; do not investigate whether tactile consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether tactile consciousness is ‘empty’ or is ‘not empty’; do not investigate whether tactile consciousness is ‘with signs’ or is ‘signless’; do not investigate whether tactile consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether tactile consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether tactile consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether mental consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether mental consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether mental consciousness is ‘self’ or is ‘selfless’; do not investigate whether mental consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether mental consciousness is ‘empty’ or is ‘not empty’; do not investigate whether mental consciousness is ‘with signs’ or is ‘signless’; do not investigate whether mental consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether mental consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether mental consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether visually compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether visually compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether visually compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether visually compounded sensory contact is ‘pleasant’ [F.182.a] or is ‘unpleasant’; do not investigate whether visually compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether visually compounded sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether visually compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether visually compounded sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether visually compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether aurally compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether aurally compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether aurally compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether aurally compounded sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether aurally compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether aurally compounded sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether aurally compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether aurally compounded sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether aurally compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether nasally compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether nasally compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether nasally compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether nasally compounded sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether nasally compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether nasally compounded sensory contact is [F.182.b] ‘with signs’ or is ‘signless’; do not investigate whether nasally compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether nasally compounded sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether nasally compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether lingually compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether lingually compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether lingually compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether lingually compounded sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether lingually compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether lingually compounded sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether lingually compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether lingually compounded sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether lingually compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether corporeally compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether corporeally compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether corporeally compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether corporeally compounded sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether corporeally compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether corporeally compounded sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether corporeally compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether corporeally compounded sensory contact is [F.183.a] ‘at peace’ or is ‘not at peace’; and do not investigate whether corporeally compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether mentally compounded sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether mentally compounded sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether mentally compounded sensory contact is ‘self’ or is ‘selfless’; do not investigate whether mentally compounded sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether mentally compounded sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether mentally compounded sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether mentally compounded sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether mentally compounded sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether mentally compounded sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether feelings conditioned by visually compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate whether feelings conditioned by visually compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by visually compounded sensory contact are [F.183.b] ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by visually compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by aurally compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate [F.184.a] whether feelings conditioned by nasally compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by nasally compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by lingually compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by corporeally compounded sensory contact [F.184.b] are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by corporeally compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘permanent’ or are ‘impermanent’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘happiness’ or are ‘suffering’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘self’ or are ‘selfless’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘pleasant’ or are ‘unpleasant’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘empty’ or are ‘not empty’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘with signs’ or are ‘signless’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘wished for’ or are ‘wishless’; do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘at peace’ or are ‘not at peace’; and do not investigate whether feelings conditioned by mentally compounded sensory contact are ‘void’ or are ‘not void.’

“They do not investigate whether the earth element is ‘permanent’ or is ‘impermanent’; do not investigate whether the earth element is ‘happiness’ or is ‘suffering’; do not investigate whether the earth element [F.185.a] is ‘self’ or is ‘selfless’; do not investigate whether the earth element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the earth element is ‘empty’ or is ‘not empty’; do not investigate whether the earth element is ‘with signs’ or is ‘signless’; do not investigate whether the earth element is ‘wished for’ or is ‘wishless’; do not investigate whether the earth element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the earth element is ‘void’ or is ‘not void.’

“They do not investigate whether the water element is ‘permanent’ or is ‘impermanent’; do not investigate whether the water element is ‘happiness’ or is ‘suffering’; do not investigate whether the water element is ‘self’ or is ‘selfless’; do not investigate whether the water element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the water element is ‘empty’ or is ‘not empty’; do not investigate whether the water element is ‘with signs’ or is ‘signless’; do not investigate whether the water element is ‘wished for’ or is ‘wishless’; do not investigate whether the water element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the water element is ‘void’ or is ‘not void.’

“They do not investigate whether the fire element is ‘permanent’ or is ‘impermanent’; do not investigate whether the fire element is ‘happiness’ or is ‘suffering’; do not investigate whether the fire element is ‘self’ or is ‘selfless’; do not investigate whether the fire element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the fire element is ‘empty’ or is ‘not empty’; do not investigate whether the fire element is ‘with signs’ or is [F.185.b] ‘signless’; do not investigate whether the fire element is ‘wished for’ or is ‘wishless’; do not investigate whether the fire element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the fire element is ‘void’ or is ‘not void.’

“They do not investigate whether the wind element is ‘permanent’ or is ‘impermanent’; do not investigate whether the wind element is ‘happiness’ or is ‘suffering’; do not investigate whether the wind element is ‘self’ or is ‘selfless’; do not investigate whether the wind element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the wind element is ‘empty’ or is ‘not empty’; do not investigate whether the wind element is ‘with signs’ or is ‘signless’; do not investigate whether the wind element is ‘wished for’ or is ‘wishless’; do not investigate whether the wind element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the wind element is ‘void’ or is ‘not void.’

“They do not investigate whether the space element is ‘permanent’ or is ‘impermanent’; do not investigate whether the space element is ‘happiness’ or is ‘suffering’; do not investigate whether the space element is ‘self’ or is ‘selfless’; do not investigate whether the space element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the space element is ‘empty’ or is ‘not empty’; do not investigate whether the space element is ‘with signs’ or is ‘signless’; do not investigate whether the space element is ‘wished for’ or is ‘wishless’; do not investigate whether the space element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the space element is ‘void’ or is ‘not void.’

“They do not investigate whether the consciousness element [F.186.a] is ‘permanent’ or is ‘impermanent’; do not investigate whether the consciousness element is ‘happiness’ or is ‘suffering’; do not investigate whether the consciousness element is ‘self’ or is ‘selfless’; do not investigate whether the consciousness element is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the consciousness element is ‘empty’ or is ‘not empty’; do not investigate whether the consciousness element is ‘with signs’ or is ‘signless’; do not investigate whether the consciousness element is ‘wished for’ or is ‘wishless’; do not investigate whether the consciousness element is ‘at peace’ or is ‘not at peace’; and do not investigate whether the consciousness element is ‘void’ or is ‘not void.’

“They do not investigate whether ignorance is ‘permanent’ or is ‘impermanent’; do not investigate whether ignorance is ‘happiness’ or is ‘suffering’; do not investigate whether ignorance is ‘self’ or is ‘selfless’; do not investigate whether ignorance is ‘pleasant’ or is ‘unpleasant’; do not investigate whether ignorance is ‘empty’ or is ‘not empty’; do not investigate whether ignorance is ‘with signs’ or is ‘signless’; do not investigate whether ignorance is ‘wished for’ or is ‘wishless’; do not investigate whether ignorance is ‘at peace’ or is ‘not at peace’; and do not investigate whether ignorance is ‘void’ or is ‘not void.’

“They do not investigate whether formative predispositions are ‘permanent’ or are ‘impermanent’; do not investigate whether formative predispositions are ‘happiness’ or are ‘suffering’; do not investigate whether formative predispositions are ‘self’ or are ‘selfless’; [F.186.b] do not investigate whether formative predispositions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether formative predispositions are ‘empty’ or are ‘not empty’; do not investigate whether formative predispositions are ‘with signs’ or are ‘signless’; do not investigate whether formative predispositions are ‘wished for’ or are ‘wishless’; do not investigate whether formative predispositions are ‘at peace’ or are ‘not at peace’; and do not investigate whether formative predispositions are ‘void’ or are ‘not void.’

“They do not investigate whether consciousness is ‘permanent’ or is ‘impermanent’; do not investigate whether consciousness is ‘happiness’ or is ‘suffering’; do not investigate whether consciousness is ‘self’ or is ‘selfless’; do not investigate whether consciousness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether consciousness is ‘empty’ or is ‘not empty’; do not investigate whether consciousness is ‘with signs’ or is ‘signless’; do not investigate whether consciousness is ‘wished for’ or is ‘wishless’; do not investigate whether consciousness is ‘at peace’ or is ‘not at peace’; and do not investigate whether consciousness is ‘void’ or is ‘not void.’

“They do not investigate whether name and form are ‘permanent’ or are ‘impermanent’; do not investigate whether name and form are ‘happiness’ or are ‘suffering’; do not investigate whether name and form are ‘self’ or are ‘selfless’; do not investigate whether name and form are ‘pleasant’ or are ‘unpleasant’; do not investigate whether name and form are ‘empty’ or are ‘not empty’; do not investigate whether name and form are ‘with signs’ or are ‘signless’; do not investigate whether name and form are ‘wished for’ or are ‘wishless’; do not investigate whether name and form [F.187.a] are ‘at peace’ or are ‘not at peace’; and do not investigate whether name and form are ‘void’ or are ‘not void.’

“They do not investigate whether the six sense fields are ‘permanent’ or are ‘impermanent’; do not investigate whether the six sense fields are ‘happiness’ or are ‘suffering’; do not investigate whether the six sense fields are ‘self’ or are ‘selfless’; do not investigate whether the six sense fields are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the six sense fields are ‘empty’ or are ‘not empty’; do not investigate whether the six sense fields are ‘with signs’ or are ‘signless’; do not investigate whether the six sense fields are ‘wished for’ or are ‘wishless’; do not investigate whether the six sense fields are ‘at peace’ or are ‘not at peace’; and do not investigate whether the six sense fields are ‘void’ or are ‘not void.’

“They do not investigate whether sensory contact is ‘permanent’ or is ‘impermanent’; do not investigate whether sensory contact is ‘happiness’ or is ‘suffering’; do not investigate whether sensory contact is ‘self’ or is ‘selfless’; do not investigate whether sensory contact is ‘pleasant’ or is ‘unpleasant’; do not investigate whether sensory contact is ‘empty’ or is ‘not empty’; do not investigate whether sensory contact is ‘with signs’ or is ‘signless’; do not investigate whether sensory contact is ‘wished for’ or is ‘wishless’; do not investigate whether sensory contact is ‘at peace’ or is ‘not at peace’; and do not investigate whether sensory contact is ‘void’ or is ‘not void.’

“They do not investigate whether sensation is ‘permanent’ or is ‘impermanent’; do not investigate whether sensation is ‘happiness’ or is ‘suffering’; do not investigate whether sensation is ‘self’ or is ‘selfless’; do not investigate whether sensation is ‘pleasant’ [F.187.b] or is ‘unpleasant’; do not investigate whether sensation is ‘empty’ or is ‘not empty’; do not investigate whether sensation is ‘with signs’ or is ‘signless’; do not investigate whether sensation is ‘wished for’ or is ‘wishless’; do not investigate whether sensation is ‘at peace’ or is ‘not at peace’; and do not investigate whether sensation is ‘void’ or is ‘not void.’

“They do not investigate whether craving is ‘permanent’ or is ‘impermanent’; do not investigate whether craving is ‘happiness’ or is ‘suffering’; do not investigate whether craving is ‘self’ or is ‘selfless’; do not investigate whether craving is ‘pleasant’ or is ‘unpleasant’; do not investigate whether craving is ‘empty’ or is ‘not empty’; do not investigate whether craving is ‘with signs’ or is ‘signless’; do not investigate whether craving is ‘wished for’ or is ‘wishless’; do not investigate whether craving is ‘at peace’ or is ‘not at peace’; and do not investigate whether craving is ‘void’ or is ‘not void.’

“They do not investigate whether grasping is ‘permanent’ or is ‘impermanent’; do not investigate whether grasping is ‘happiness’ or is ‘suffering’; do not investigate whether grasping is ‘self’ or is ‘selfless’; do not investigate whether grasping is ‘pleasant’ or is ‘unpleasant’; do not investigate whether grasping is ‘empty’ or is ‘not empty’; do not investigate whether grasping is ‘with signs’ or is ‘signless’; do not investigate whether grasping is ‘wished for’ or is ‘wishless’; do not investigate whether grasping is ‘at peace’ or is ‘not at peace’; and do not investigate whether grasping is ‘void’ or is ‘not void.’

“They do not investigate whether the rebirth process is ‘permanent’ or is ‘impermanent’; do not investigate whether the rebirth process [F.188.a] is ‘happiness’ or is ‘suffering’; do not investigate whether the rebirth process is ‘self’ or is ‘selfless’; do not investigate whether the rebirth process is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the rebirth process is ‘empty’ or is ‘not empty’; do not investigate whether the rebirth process is ‘with signs’ or is ‘signless’; do not investigate whether the rebirth process is ‘wished for’ or is ‘wishless’; do not investigate whether the rebirth process is ‘at peace’ or is ‘not at peace’; and do not investigate whether the rebirth process is ‘void’ or is ‘not void.’

“They do not investigate whether birth is ‘permanent’ or is ‘impermanent’; do not investigate whether birth is ‘happiness’ or is ‘suffering’; do not investigate whether birth is ‘self’ or is ‘selfless’; do not investigate whether birth is ‘pleasant’ or is ‘unpleasant’; do not investigate whether birth is ‘empty’ or is ‘not empty’; do not investigate whether birth is ‘with signs’ or is ‘signless’; do not investigate whether birth is ‘wished for’ or is ‘wishless’; do not investigate whether birth is ‘at peace’ or is ‘not at peace’; and do not investigate whether birth is ‘void’ or is ‘not void.’

“They do not investigate whether aging and death are ‘permanent’ or are ‘impermanent’; do not investigate whether aging and death are ‘happiness’ or are ‘suffering’; do not investigate whether aging and death are ‘self’ or are ‘selfless’; do not investigate whether aging and death are ‘pleasant’ or are ‘unpleasant’; do not investigate whether aging and death are ‘empty’ or are ‘not empty’; do not investigate whether aging and death are ‘with signs’ or are ‘signless’; do not investigate whether aging and death are ‘wished for’ or are ‘wishless’; do not investigate whether aging and death are [F.188.b] ‘at peace’ or are ‘not at peace’; and do not investigate whether aging and death are ‘void’ or are ‘not void.’ [B12]

“They do not investigate whether the perfection of generosity is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of generosity is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of generosity is ‘self’ or is ‘selfless’; do not investigate whether the perfection of generosity is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of generosity is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of generosity is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of generosity is ‘wished for’ or is ‘wishless’; do not investigate whether the perfection of generosity is ‘at peace’ or is ‘not at peace’; and do not investigate whether the perfection of generosity is ‘void’ or is ‘not void.’

“They do not investigate whether the perfection of ethical discipline is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of ethical discipline is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of ethical discipline is ‘self’ or is ‘selfless’; do not investigate whether the perfection of ethical discipline is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of ethical discipline is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of ethical discipline is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of ethical discipline is ‘wished for’ or is ‘wishless’; do not investigate whether [F.189.a] the perfection of ethical discipline is ‘at peace’ or is ‘not at peace’; and do not investigate whether the perfection of ethical discipline is ‘void’ or is ‘not void.’

“They do not investigate whether the perfection of tolerance is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of tolerance is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of tolerance is ‘self’ or is ‘selfless’; do not investigate whether the perfection of tolerance is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of tolerance is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of tolerance is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of tolerance is ‘wished for’ or is ‘wishless’; do not investigate whether the perfection of tolerance is ‘at peace’ or is ‘not at peace’; and do not investigate whether the perfection of tolerance is ‘void’ or is ‘not void.’

“They do not investigate whether the perfection of perseverance is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of perseverance is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of perseverance is ‘self’ or is ‘selfless’; do not investigate whether the perfection of perseverance is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of perseverance is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of perseverance is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of perseverance is ‘wished for’ or is ‘wishless’; do not investigate whether the perfection of perseverance is [F.189.b] ‘at peace’ or is ‘not at peace’; and do not investigate whether the perfection of perseverance is ‘void’ or is ‘not void.’

“They do not investigate whether the perfection of meditative concentration is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of meditative concentration is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of meditative concentration is ‘self’ or is ‘selfless’; do not investigate whether the perfection of meditative concentration is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of meditative concentration is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of meditative concentration is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of meditative concentration is ‘wished for’ or is ‘wishless’; do not investigate whether the perfection of meditative concentration is ‘at peace’ or is ‘not at peace’; and do not investigate whether the perfection of meditative concentration is ‘void’ or is ‘not void.’

“They do not investigate whether the perfection of wisdom is ‘permanent’ or is ‘impermanent’; do not investigate whether the perfection of wisdom is ‘happiness’ or is ‘suffering’; do not investigate whether the perfection of wisdom is ‘self’ or is ‘selfless’; do not investigate whether the perfection of wisdom is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the perfection of wisdom is ‘empty’ or is ‘not empty’; do not investigate whether the perfection of wisdom is ‘with signs’ or is ‘signless’; do not investigate whether the perfection of wisdom is ‘wished for’ or is ‘wishless’; do not investigate whether the perfection of wisdom is ‘at peace’ or is ‘not at peace’; and do not investigate [F.190.a] whether the perfection of wisdom is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of internal phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of internal phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of internal phenomena is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of internal phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of internal phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of internal phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of internal phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of internal phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of internal phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of external phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of external phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of external phenomena is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of external phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of external phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of external phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of external phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of external phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of external phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of external and internal phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of external and internal phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of external and internal phenomena is ‘self’ [F.190.b] or is ‘selfless’; do not investigate whether the emptiness of external and internal phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of external and internal phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of external and internal phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of external and internal phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of external and internal phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of external and internal phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of emptiness is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of emptiness is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of emptiness is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of emptiness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of emptiness is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of emptiness is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of emptiness is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of emptiness is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of emptiness is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of great extent is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of great extent is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of great extent is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of great extent is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of great extent is ‘empty’ or is ‘not empty’; do not investigate [F.191.a] whether the emptiness of great extent is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of great extent is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of great extent is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of great extent is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of ultimate reality is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of ultimate reality is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of ultimate reality is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of ultimate reality is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of ultimate reality is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of ultimate reality is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of ultimate reality is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of ultimate reality is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of ultimate reality is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of conditioned phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of conditioned phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of conditioned phenomena is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of conditioned phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of conditioned phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of conditioned phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of conditioned phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether [F.191.b] the emptiness of conditioned phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of conditioned phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of unconditioned phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of unconditioned phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of unconditioned phenomena is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of unconditioned phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of unconditioned phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of unconditioned phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of unconditioned phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of unconditioned phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of unconditioned phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of the unlimited is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of the unlimited is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of the unlimited is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of the unlimited is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of the unlimited is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of the unlimited is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of the unlimited is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of the unlimited is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of the unlimited is ‘void’ [F.192.a] or is ‘not void.’

“They do not investigate whether the emptiness of that which has neither beginning nor end is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of that which has neither beginning nor end is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of that which has neither beginning nor end is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of nonexclusion is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of nonexclusion is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of nonexclusion is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of nonexclusion is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of nonexclusion is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of nonexclusion is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of nonexclusion is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of nonexclusion is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of nonexclusion is ‘void’ or [F.192.b] is ‘not void.’

“They do not investigate whether the emptiness of inherent nature is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of inherent nature is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of inherent nature is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of inherent nature is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of inherent nature is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of inherent nature is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of inherent nature is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of inherent nature is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of inherent nature is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of all phenomena is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of all phenomena is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of all phenomena is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of all phenomena is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of all phenomena is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of all phenomena is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of all phenomena is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of all phenomena is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of all phenomena is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of intrinsic defining characteristics is ‘permanent’ or is ‘impermanent’; do not [F.193.a] investigate whether the emptiness of intrinsic defining characteristics is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of intrinsic defining characteristics is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of intrinsic defining characteristics is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of that which cannot be apprehended is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of that which cannot be apprehended is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of that which cannot be apprehended is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of that which cannot be apprehended is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of that which cannot be apprehended is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of that which cannot be apprehended is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of that which cannot be apprehended is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of that which cannot be apprehended is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of that which cannot be apprehended is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of nonentities is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of nonentities is ‘happiness’ [F.193.b] or is ‘suffering’; do not investigate whether the emptiness of nonentities is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of nonentities is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of nonentities is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of nonentities is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of nonentities is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of nonentities is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of nonentities is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of essential nature is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of essential nature is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of essential nature is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of essential nature is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of essential nature is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of essential nature is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of essential nature is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of essential nature is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of essential nature is ‘void’ or is ‘not void.’

“They do not investigate whether the emptiness of an essential nature of nonentities is ‘permanent’ or is ‘impermanent’; do not investigate whether the emptiness of an essential nature of nonentities [F.194.a] is ‘happiness’ or is ‘suffering’; do not investigate whether the emptiness of an essential nature of nonentities is ‘self’ or is ‘selfless’; do not investigate whether the emptiness of an essential nature of nonentities is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the emptiness of an essential nature of nonentities is ‘empty’ or is ‘not empty’; do not investigate whether the emptiness of an essential nature of nonentities is ‘with signs’ or is ‘signless’; do not investigate whether the emptiness of an essential nature of nonentities is ‘wished for’ or is ‘wishless’; do not investigate whether the emptiness of an essential nature of nonentities is ‘at peace’ or is ‘not at peace’; and do not investigate whether the emptiness of an essential nature of nonentities is ‘void’ or is ‘not void.’

“They do not investigate whether the applications of mindfulness are ‘permanent’ or are ‘impermanent’; do not investigate whether the applications of mindfulness are ‘happiness’ or are ‘suffering’; do not investigate whether the applications of mindfulness are ‘self’ or are ‘selfless’; do not investigate whether the applications of mindfulness are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the applications of mindfulness are ‘empty’ or are ‘not empty’; do not investigate whether the applications of mindfulness are ‘with signs’ or are ‘signless’; do not investigate whether the applications of mindfulness are ‘wished for’ or are ‘wishless’; do not investigate whether the applications of mindfulness are ‘at peace’ or are ‘not at peace’; and do not investigate whether the applications of mindfulness are ‘void’ or are ‘not void.’

“They do not investigate whether the correct exertions are ‘permanent’ or are ‘impermanent’; do not investigate whether the correct exertions are ‘happiness’ or are ‘suffering’; do not investigate whether the correct exertions are ‘self’ or are ‘selfless’; [F.194.b] do not investigate whether the correct exertions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the correct exertions are ‘empty’ or are ‘not empty’; do not investigate whether the correct exertions are ‘with signs’ or are ‘signless’; do not investigate whether the correct exertions are ‘wished for’ or are ‘wishless’; do not investigate whether the correct exertions are ‘at peace’ or are ‘not at peace’; and do not investigate whether the correct exertions are ‘void’ or are ‘not void.’

“They do not investigate whether the supports for miraculous ability are ‘permanent’ or are ‘impermanent’; do not investigate whether the supports for miraculous ability are ‘happiness’ or are ‘suffering’; do not investigate whether the supports for miraculous ability are ‘self’ or are ‘selfless’; do not investigate whether the supports for miraculous ability are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the supports for miraculous ability are ‘empty’ or are ‘not empty’; do not investigate whether the supports for miraculous ability are ‘with signs’ or are ‘signless’; do not investigate whether the supports for miraculous ability are ‘wished for’ or are ‘wishless’; do not investigate whether the supports for miraculous ability are ‘at peace’ or are ‘not at peace’; and do not investigate whether the supports for miraculous ability are ‘void’ or are ‘not void.’

“They do not investigate whether the faculties are ‘permanent’ or are ‘impermanent’; do not investigate whether the faculties are ‘happiness’ or are ‘suffering’; do not investigate whether the faculties are ‘self’ or are ‘selfless’; do not investigate whether the faculties are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the faculties are [F.195.a] ‘empty’ or are ‘not empty’; do not investigate whether the faculties are ‘with signs’ or are ‘signless’; do not investigate whether the faculties are ‘wished for’ or are ‘wishless’; do not investigate whether the faculties are ‘at peace’ or are ‘not at peace’; and do not investigate whether the faculties are ‘void’ or are ‘not void.’

“They do not investigate whether the powers are ‘permanent’ or are ‘impermanent’; do not investigate whether the powers are ‘happiness’ or are ‘suffering’; do not investigate whether the powers are ‘self’ or are ‘selfless’; do not investigate whether the powers are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the powers are ‘empty’ or are ‘not empty’; do not investigate whether the powers are ‘with signs’ or are ‘signless’; do not investigate whether the powers are ‘wished for’ or are ‘wishless’; do not investigate whether the powers are ‘at peace’ or are ‘not at peace’; and do not investigate whether the powers are ‘void’ or are ‘not void.’

“They do not investigate whether the branches of enlightenment are ‘permanent’ or are ‘impermanent’; do not investigate whether the branches of enlightenment are ‘happiness’ or are ‘suffering’; do not investigate whether the branches of enlightenment are ‘self’ or are ‘selfless’; do not investigate whether the branches of enlightenment are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the branches of enlightenment are [F.195.b] ‘empty’ or are ‘not empty’; do not investigate whether the branches of enlightenment are ‘with signs’ or are ‘signless’; do not investigate whether the branches of enlightenment are ‘wished for’ or are ‘wishless’; do not investigate whether the branches of enlightenment are ‘at peace’ or are ‘not at peace’; and do not investigate whether the branches of enlightenment are ‘void’ or are ‘not void.’

“They do not investigate whether the noble eightfold path is ‘permanent’ or is ‘impermanent’; do not investigate whether the noble eightfold path is ‘happiness’ or is ‘suffering’; do not investigate whether the noble eightfold path is ‘self’ or is ‘selfless’; do not investigate whether the noble eightfold path is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the noble eightfold path is ‘empty’ or is ‘not empty’; do not investigate whether the noble eightfold path is ‘with signs’ or is ‘signless’; do not investigate whether the noble eightfold path is ‘wished for’ or is ‘wishless’; do not investigate whether the noble eightfold path is ‘at peace’ or is ‘not at peace’; and do not investigate whether the noble eightfold path is ‘void’ or is ‘not void.’

“They do not investigate whether the truths of the noble ones are ‘permanent’ or are ‘impermanent’; do not investigate whether the truths of the noble ones are ‘happiness’ or are ‘suffering’; do not investigate whether the truths of the noble ones are ‘self’ or are ‘selfless’; do not investigate whether the truths of the noble ones are ‘pleasant’ or are ‘unpleasant’; do not investigate whether [F.196.a] the truths of the noble ones are ‘empty’ or are ‘not empty’; do not investigate whether the truths of the noble ones are ‘with signs’ or are ‘signless’; do not investigate whether the truths of the noble ones are ‘wished for’ or are ‘wishless’; do not investigate whether the truths of the noble ones are ‘at peace’ or are ‘not at peace’; and do not investigate whether the truths of the noble ones are ‘void’ or are ‘not void.’

“They do not investigate whether the meditative concentrations are ‘permanent’ or are ‘impermanent’; do not investigate whether the meditative concentrations are ‘happiness’ or are ‘suffering’; do not investigate whether the meditative concentrations are ‘self’ or are ‘selfless’; do not investigate whether the meditative concentrations are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the meditative concentrations are ‘empty’ or are ‘not empty’; do not investigate whether the meditative concentrations are ‘with signs’ or are ‘signless’; do not investigate whether the meditative concentrations are ‘wished for’ or are ‘wishless’; do not investigate whether the meditative concentrations are ‘at peace’ or are ‘not at peace’; and do not investigate whether the meditative concentrations are ‘void’ or are ‘not void.’

“They do not investigate whether the immeasurable attitudes are ‘permanent’ or are ‘impermanent’; do not investigate whether the immeasurable attitudes are ‘happiness’ or are ‘suffering’; do not investigate whether the immeasurable attitudes are ‘self’ or are ‘selfless’; do not investigate whether the immeasurable attitudes are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the immeasurable attitudes are ‘empty’ or are ‘not empty’; do not investigate whether the immeasurable attitudes are ‘with signs’ or are [F.196.b] ‘signless’; do not investigate whether the immeasurable attitudes are ‘wished for’ or are ‘wishless’; do not investigate whether the immeasurable attitudes are ‘at peace’ or are ‘not at peace’; and do not investigate whether the immeasurable attitudes are ‘void’ or are ‘not void.’

“They do not investigate whether the formless absorptions are ‘permanent’ or are ‘impermanent’; do not investigate whether the formless absorptions are ‘happiness’ or are ‘suffering’; do not investigate whether the formless absorptions are ‘self’ or are ‘selfless’; do not investigate whether the formless absorptions are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the formless absorptions are ‘empty’ or are ‘not empty’; do not investigate whether the formless absorptions are ‘with signs’ or are ‘signless’; do not investigate whether the formless absorptions are ‘wished for’ or are ‘wishless’; do not investigate whether the formless absorptions are ‘at peace’ or are ‘not at peace’; and do not investigate whether the formless absorptions are ‘void’ or are ‘not void.’

“They do not investigate whether the liberations are ‘permanent’ or are ‘impermanent’; do not investigate whether the liberations are ‘happiness’ or are ‘suffering’; do not investigate whether the liberations are ‘self’ or are ‘selfless’; do not investigate whether the liberations are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the liberations are ‘empty’ or are ‘not empty’; do not investigate whether the liberations [F.197.a] are ‘with signs’ or are ‘signless’; do not investigate whether the liberations are ‘wished for’ or are ‘wishless’; do not investigate whether the liberations are ‘at peace’ or are ‘not at peace’; and do not investigate whether the liberations are ‘void’ or are ‘not void.’

“They do not investigate whether the serial steps of meditative absorption are ‘permanent’ or are ‘impermanent’; do not investigate whether the serial steps of meditative absorption are ‘happiness’ or are ‘suffering’; do not investigate whether the serial steps of meditative absorption are ‘self’ or are ‘selfless’; do not investigate whether the serial steps of meditative absorption are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the serial steps of meditative absorption are ‘empty’ or are ‘not empty’; do not investigate whether the serial steps of meditative absorption are ‘with signs’ or are ‘signless’; do not investigate whether the serial steps of meditative absorption are ‘wished for’ or are ‘wishless’; do not investigate whether the serial steps of meditative absorption are ‘at peace’ or are ‘not at peace’; and do not investigate whether the serial steps of meditative absorption are ‘void’ or are ‘not void.’

“They do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘permanent’ or are ‘impermanent’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘happiness’ or are ‘suffering’; do not investigate whether the emptiness, [F.197.b] signlessness, and wishlessness gateways to liberation are ‘self’ or are ‘selfless’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘empty’ or are ‘not empty’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘with signs’ or are ‘signless’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘wished for’ or are ‘wishless’; do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘at peace’ or are ‘not at peace’; and do not investigate whether the emptiness, signlessness, and wishlessness gateways to liberation are ‘void’ or are ‘not void.’

“They do not investigate whether the extrasensory powers are ‘permanent’ or are ‘impermanent’; do not investigate whether the extrasensory powers are ‘happiness’ or are ‘suffering’; do not investigate whether the extrasensory powers are ‘self’ or are ‘selfless’; do not investigate whether the extrasensory powers are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the extrasensory powers are ‘empty’ or are ‘not empty’; do not investigate whether the extrasensory powers are ‘with signs’ or are ‘signless’; do not investigate whether the extrasensory powers are ‘wished for’ or are ‘wishless’; do not investigate whether the extrasensory powers are ‘at peace’ or are ‘not at peace’; and do not [F.198.a] investigate whether the extrasensory powers are ‘void’ or are ‘not void.’

“They do not investigate whether the meditative stabilities are ‘permanent’ or are ‘impermanent’; do not investigate whether the meditative stabilities are ‘happiness’ or are ‘suffering’; do not investigate whether the meditative stabilities are ‘self’ or are ‘selfless’; do not investigate whether the meditative stabilities are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the meditative stabilities are ‘empty’ or are ‘not empty’; do not investigate whether the meditative stabilities are ‘with signs’ or are ‘signless’; do not investigate whether the meditative stabilities are ‘wished for’ or are ‘wishless’; do not investigate whether the meditative stabilities are ‘at peace’ or are ‘not at peace’; and do not investigate whether the meditative stabilities are ‘void’ or are ‘not void.’

“They do not investigate whether the dhāraṇī gateways are ‘permanent’ or are ‘impermanent’; do not investigate whether the dhāraṇī gateways are ‘happiness’ or are ‘suffering’; do not investigate whether the dhāraṇī gateways are ‘self’ or are ‘selfless’; do not investigate whether the dhāraṇī gateways are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the dhāraṇī gateways are ‘empty’ or are ‘not empty’; do not investigate whether the dhāraṇī gateways are ‘with signs’ or are ‘signless’; do not investigate whether the dhāraṇī gateways are ‘wished for’ or are ‘wishless’; do not investigate whether the dhāraṇī gateways are ‘at peace’ or are ‘not at peace’; and do not investigate whether the dhāraṇī gateways are ‘void’ or are ‘not void.’

“They do not investigate whether the powers of the tathāgatas are ‘permanent’ or are ‘impermanent’; do not investigate whether [F.198.b] the powers of the tathāgatas are ‘happiness’ or are ‘suffering’; do not investigate whether the powers of the tathāgatas are ‘self’ or are ‘selfless’; do not investigate whether the powers of the tathāgatas are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the powers of the tathāgatas are ‘empty’ or are ‘not empty’; do not investigate whether the powers of the tathāgatas are ‘with signs’ or are ‘signless’; do not investigate whether the powers of the tathāgatas are ‘wished for’ or are ‘wishless’; do not investigate whether the powers of the tathāgatas are ‘at peace’ or are ‘not at peace’; and do not investigate whether the powers of the tathāgatas are ‘void’ or are ‘not void.’

“They do not investigate whether the fearlessnesses are ‘permanent’ or are ‘impermanent’; do not investigate whether the fearlessnesses are ‘happiness’ or are ‘suffering’; do not investigate whether the fearlessnesses are ‘self’ or are ‘selfless’; do not investigate whether the fearlessnesses are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the fearlessnesses are ‘empty’ or are ‘not empty’; do not investigate whether the fearlessnesses are ‘with signs’ or are ‘signless’; do not investigate whether the fearlessnesses are ‘wished for’ or are ‘wishless’; do not investigate whether the fearlessnesses are ‘at peace’ or are ‘not at peace’; and do not investigate whether the fearlessnesses are ‘void’ or are ‘not void.’

“They do not investigate whether the kinds of exact knowledge are ‘permanent’ or are ‘impermanent’; do not investigate whether the kinds of exact knowledge are ‘happiness’ [F.199.a] or are ‘suffering’; do not investigate whether the kinds of exact knowledge are ‘self’ or are ‘selfless’; do not investigate whether the kinds of exact knowledge are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the kinds of exact knowledge are ‘empty’ or are ‘not empty’; do not investigate whether the kinds of exact knowledge are ‘with signs’ or are ‘signless’; do not investigate whether the kinds of exact knowledge are ‘wished for’ or are ‘wishless’; do not investigate whether the kinds of exact knowledge are ‘at peace’ or are ‘not at peace’; and do not investigate whether the kinds of exact knowledge are ‘void’ or are ‘not void.’

“They do not investigate whether great loving kindness is ‘permanent’ or is ‘impermanent’; do not investigate whether great loving kindness is ‘happiness’ or is ‘suffering’; do not investigate whether great loving kindness is ‘self’ or is ‘selfless’; do not investigate whether great loving kindness is ‘pleasant’ or is ‘unpleasant’; do not investigate whether great loving kindness is ‘empty’ or is ‘not empty’; do not investigate whether great loving kindness is ‘with signs’ or is ‘signless’; do not investigate whether great loving kindness is ‘wished for’ or is ‘wishless’; do not investigate whether great loving kindness is ‘at peace’ or is ‘not at peace’; and do not investigate whether great loving kindness is ‘void’ or is ‘not void.’

“They do not investigate whether great compassion is ‘permanent’ or is ‘impermanent’; do not investigate whether great compassion is ‘happiness’ or is ‘suffering’; do not investigate whether great compassion is ‘self’ or is ‘selfless’; do not investigate whether great compassion is [F.199.b] ‘pleasant’ or is ‘unpleasant’; do not investigate whether great compassion is ‘empty’ or is ‘not empty’; do not investigate whether great compassion is ‘with signs’ or is ‘signless’; do not investigate whether great compassion is ‘wished for’ or is ‘wishless’; do not investigate whether great compassion is ‘at peace’ or is ‘not at peace’; and do not investigate whether great compassion is ‘void’ or is ‘not void.’

“They do not investigate whether the distinct qualities of the buddhas are ‘permanent’ or are ‘impermanent’; do not investigate whether the distinct qualities of the buddhas are ‘happiness’ or are ‘suffering’; do not investigate whether the distinct qualities of the buddhas are ‘self’ or are ‘selfless’; do not investigate whether the distinct qualities of the buddhas are ‘pleasant’ or are ‘unpleasant’; do not investigate whether the distinct qualities of the buddhas are ‘empty’ or are ‘not empty’; do not investigate whether the distinct qualities of the buddhas are ‘with signs’ or are ‘signless’; do not investigate whether the distinct qualities of the buddhas are ‘wished for’ or are ‘wishless’; do not investigate whether the distinct qualities of the buddhas are ‘at peace’ or are ‘not at peace’; and do not investigate whether the distinct qualities of the buddhas are ‘void’ or are ‘not void.’

“They do not investigate whether knowledge of all the dharmas is ‘permanent’ or is ‘impermanent’; do not investigate whether knowledge of all the dharmas is ‘happiness’ or is ‘suffering’; do not investigate whether knowledge of all the dharmas is ‘self’ or is ‘selfless’; do not investigate whether knowledge of all the dharmas is ‘pleasant’ or is ‘unpleasant’; do not investigate whether knowledge of all the dharmas is [F.200.a] ‘empty’ or is ‘not empty’; do not investigate whether knowledge of all the dharmas is ‘with signs’ or is ‘signless’; do not investigate whether knowledge of all the dharmas is ‘wished for’ or is ‘wishless’; do not investigate whether knowledge of all the dharmas is ‘at peace’ or is ‘not at peace’; and do not investigate whether knowledge of all the dharmas is ‘void’ or is ‘not void.’

“They do not investigate whether the knowledge of the aspects of the path is ‘permanent’ or is ‘impermanent’; do not investigate whether the knowledge of the aspects of the path is ‘happiness’ or is ‘suffering’; do not investigate whether the knowledge of the aspects of the path is ‘self’ or is ‘selfless’; do not investigate whether the knowledge of the aspects of the path is ‘pleasant’ or is ‘unpleasant’; do not investigate whether the knowledge of the aspects of the path is ‘empty’ or is ‘not empty’; do not investigate whether the knowledge of the aspects of the path is ‘with signs’ or is ‘signless’; do not investigate whether the knowledge of the aspects of the path is ‘wished for’ or is ‘wishless’; do not investigate whether the knowledge of the aspects of the path is ‘at peace’ or is ‘not at peace’; and do not investigate whether the knowledge of the aspects of the path is ‘void’ or is ‘not void.’

“They do not investigate whether all-aspect omniscience is ‘permanent’ or is ‘impermanent’; do not investigate whether all-aspect omniscience is ‘happiness’ or is ‘suffering’; do not investigate whether all-aspect omniscience is ‘self’ or is ‘selfless’; do not investigate whether all-aspect omniscience is ‘pleasant’ or is ‘unpleasant’; do not investigate whether all-aspect omniscience is ‘empty’ or is ‘not empty’; [F.200.b] do not investigate whether all-aspect omniscience is ‘with signs’ or is ‘signless’; do not investigate whether all-aspect omniscience is ‘wished for’ or is ‘wishless’; do not investigate whether all-aspect omniscience is ‘at peace’ or is ‘not at peace’; and do not investigate whether all-aspect omniscience is ‘void’ or is ‘not void.’ ” [B13]

Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The nonarising of physical forms is not physical forms, the nonarising of feelings is not feelings, the nonarising of perceptions is not perceptions, the nonarising of formative predispositions is not formative predispositions, and the nonarising of consciousness is not consciousness?’

“Venerable Subhūti, why do you say, ‘The nonarising of the eyes is not the eyes, the nonarising of the ears is not the ears, the nonarising of the nose is not the nose, the nonarising of the tongue is not the tongue, that nonarising of the body is not the body, and the nonarising of the mental faculty is not the mental faculty?’

“Venerable Subhūti, why do you say, ‘The nonarising of sights is not sights, the nonarising of sounds is not sounds, the nonarising of odors is not odors, the nonarising of tastes is not tastes, the nonarising of tangibles is not tangibles, and the nonarising of mental phenomena [F.201.a] is not mental phenomena?’

“Venerable Subhūti, why do you say, ‘The nonarising of visual consciousness is not visual consciousness, the nonarising of auditory consciousness is not auditory consciousness, the nonarising of olfactory consciousness is not olfactory consciousness, the nonarising of gustatory consciousness is not gustatory consciousness, the nonarising of tactile consciousness is not tactile consciousness, and the nonarising of mental consciousness is not mental consciousness?’

“Venerable Subhūti, why do you say, ‘The nonarising of visually compounded sensory contact is not visually compounded sensory contact, the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact, the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact, the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact, the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact?’

“Venerable Subhūti, why do you say, ‘The nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the nonarising of feelings conditioned by corporeally compounded sensory contact [F.201.b] is not feelings conditioned by corporeally compounded sensory contact, and the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact?’

“Venerable Subhūti, why do you say, ‘The nonarising of the earth element is not the earth element, the nonarising of the water element is not the water element, the nonarising of the fire element is not the fire element, the nonarising of the wind element is not the wind element, the nonarising of the space element is not the space element, and the nonarising of the consciousness element is not the consciousness element?’

“Venerable Subhūti, why do you say, ‘The nonarising of ignorance is not ignorance, the nonarising of formative predispositions is not formative predispositions, the nonarising of consciousness is not consciousness, the nonarising of name and form is not name and form, the nonarising of the six sense fields is not the six sense fields, the nonarising of sensory contact is not sensory contact, the nonarising of sensation is not sensation, the nonarising of craving is not craving, the nonarising of grasping is not grasping, the nonarising of the rebirth process is not the rebirth process, the nonarising of birth is not birth, and the nonarising of aging and death is not aging and death?’

“Venerable Subhūti, why do you say, ‘The nonarising of the perfection of generosity is not the perfection of generosity, the nonarising of the perfection of ethical discipline is not the perfection of ethical discipline, [F.202.a] the nonarising of the perfection of tolerance is not the perfection of tolerance, the nonarising of the perfection of perseverance is not the perfection of perseverance, the nonarising of the perfection of meditative concentration is not the perfection of meditative concentration, and the nonarising of the perfection of wisdom is not the perfection of wisdom?’

“Venerable Subhūti, why do you say, ‘The nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena, the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena, the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the nonarising of the emptiness of emptiness is not the emptiness of emptiness, the nonarising of the emptiness of great extent is not the emptiness of great extent, the nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality, the nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the nonarising of the emptiness of the unlimited is not the emptiness of the unlimited, the nonarising of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion, the nonarising of the emptiness of inherent nature is not the emptiness of inherent nature, the nonarising of the emptiness of all phenomena is not the emptiness of all phenomena, the nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the nonarising of the emptiness of that which cannot be apprehended is not the emptiness of [F.202.b] that which cannot be apprehended, the nonarising of the emptiness of nonentities is not the emptiness of nonentities, the nonarising of the emptiness of essential nature is not the emptiness of essential nature, and the nonarising of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities?’

“Venerable Subhūti, why do you say, ‘The nonarising of the applications of mindfulness is not the applications of mindfulness, the nonarising of the correct exertions is not the correct exertions, the nonarising of the supports for miraculous ability is not the supports for miraculous ability, the nonarising of the faculties is not the faculties, the nonarising of the powers is not the powers, the nonarising of the branches of enlightenment is not the branches of enlightenment, the nonarising of the noble eightfold path is not the noble eightfold path, the nonarising of the truths of the noble ones is not the truths of the noble ones, the nonarising of the meditative concentrations is not the meditative concentrations, the nonarising of the immeasurable attitudes is not the immeasurable attitudes, the nonarising of the formless absorptions is not the formless absorptions, the nonarising of the liberations is not the liberations, the nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption, the nonarising of the emptiness, signlessness, and wishlessness [F.203.a] gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the nonarising of the extrasensory powers is not the extrasensory powers, the nonarising of the meditative stabilities is not the meditative stabilities, the nonarising of the dhāraṇī gateways is not the dhāraṇī gateways, the nonarising of the powers of the tathāgatas is not the powers of the tathāgatas, the nonarising of the fearlessnesses is not the fearlessnesses, the nonarising of the kinds of exact knowledge is not the kinds of exact knowledge, the nonarising of great loving kindness is not great loving kindness, the nonarising of great compassion is not great compassion, and the nonarising of the distinct qualities of the buddhas is not the distinct qualities of the buddhas?’

“Venerable Subhūti, why do you say, ‘The nonarising of knowledge of all the dharmas is not knowledge of all the dharmas, the nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the nonarising of all-aspect omniscience is not all-aspect omniscience’?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms, and that which is empty is not physical forms, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of physical forms is not physical forms. Venerable Śāradvatīputra, feelings are empty of feelings, and that which is empty is not feelings, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings is not feelings. Venerable [F.203.b] Śāradvatīputra, perceptions are empty of perceptions, and that which is empty is not perceptions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of perceptions is not perceptions. Venerable Śāradvatīputra, formative predispositions are empty of formative predispositions, and that which is empty is not formative predispositions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of formative predispositions is not formative predispositions. Venerable Śāradvatīputra, consciousness is empty of consciousness, and that which is empty is not consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of consciousness is not consciousness.

“Venerable Śāradvatīputra, the eyes are empty of the eyes, and that which is empty is not the eyes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the eyes is not the eyes. Venerable Śāradvatīputra, the ears are empty of the ears, and that which is empty is not the ears, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the ears is not the ears. Venerable Śāradvatīputra, the nose is empty of the nose, and that which is empty is not the nose, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the nose is not the nose. Venerable Śāradvatīputra, the tongue is empty of the tongue, and that which is empty is not the tongue, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the tongue is not the tongue. Venerable Śāradvatīputra, the body is empty of the body, and that which is empty is not the body, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the body is not the body. Venerable Śāradvatīputra, the mental faculty is empty of the mental faculty, and that which is empty is not the mental faculty, nor does it arise. Venerable Śāradvatīputra, for that reason [F.204.a] the nonarising of the mental faculty is not the mental faculty.

“Venerable Śāradvatīputra, sights are empty of sights, and that which is empty is not sights, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sights is not sights. Venerable Śāradvatīputra, sounds are empty of sounds, and that which is empty is not sounds, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sounds is not sounds. Venerable Śāradvatīputra, odors are empty of odors, and that which is empty is not odors, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of odors is not odors. Venerable Śāradvatīputra, tastes are empty of tastes, and that which is empty is not tastes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tastes is not tastes. Venerable Śāradvatīputra, tangibles are empty of tangibles, and that which is empty is not tangibles, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tangibles is not tangibles. Venerable Śāradvatīputra, mental phenomena are empty of mental phenomena, and that which is empty is not mental phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mental phenomena is not mental phenomena.

“Venerable Śāradvatīputra, visual consciousness is empty of visual consciousness, and that which is empty is not visual consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of visual consciousness is not visual consciousness. Venerable Śāradvatīputra, auditory consciousness is empty of auditory consciousness, and that which is empty is not auditory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of auditory consciousness [F.204.b] is not auditory consciousness. Venerable Śāradvatīputra, olfactory consciousness is empty of olfactory consciousness, and that which is empty is not olfactory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of olfactory consciousness is not olfactory consciousness. Venerable Śāradvatīputra, gustatory consciousness is empty of gustatory consciousness, and that which is empty is not gustatory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of gustatory consciousness is not gustatory consciousness. Venerable Śāradvatīputra, tactile consciousness is empty of tactile consciousness, and that which is empty is not tactile consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tactile consciousness is not tactile consciousness. Venerable Śāradvatīputra, mental consciousness is empty of mental consciousness, and that which is empty is not mental consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mental consciousness is not mental consciousness.

“Venerable Śāradvatīputra, visually compounded sensory contact is empty of visually compounded sensory contact, and that which is empty is not visually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of visually compounded sensory contact is not visually compounded sensory contact. Venerable Śāradvatīputra, aurally compounded sensory contact is empty of aurally compounded sensory contact, and that which is empty is not aurally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact. Venerable Śāradvatīputra, [F.205.a] nasally compounded sensory contact is empty of nasally compounded sensory contact, and that which is empty is not nasally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact. Venerable Śāradvatīputra, lingually compounded sensory contact is empty of lingually compounded sensory contact, and that which is empty is not lingually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact. Venerable Śāradvatīputra, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and that which is empty is not corporeally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact. Venerable Śāradvatīputra, mentally compounded sensory contact is empty of mentally compounded sensory contact, and that which is empty is not mentally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact.

“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, and that which is empty is not feelings conditioned by visually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, and that which is empty is not feelings conditioned by aurally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason [F.205.b] the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, and that which is empty is not feelings conditioned by nasally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, and that which is empty is not feelings conditioned by lingually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and that which is empty is not feelings conditioned by corporeally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact, and that which is empty is not feelings conditioned by mentally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.

“Venerable Śāradvatīputra, the earth element is empty of the earth element, and that which is empty is not the earth element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising [F.206.a] of the earth element is not the earth element. Venerable Śāradvatīputra, the water element is empty of the water element, and that which is empty is not the water element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the water element is not the water element. Venerable Śāradvatīputra, the fire element is empty of the fire element, and that which is empty is not the fire element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the fire element is not the fire element. Venerable Śāradvatīputra, the wind element is empty of the wind element, and that which is empty is not the wind element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the wind element is not the wind element. Venerable Śāradvatīputra, the space element is empty of the space element, and that which is empty is not the space element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the space element is not the space element. Venerable Śāradvatīputra, the consciousness element is empty of the consciousness element, and that which is empty is not the consciousness element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the consciousness element is not the consciousness element.

“Venerable Śāradvatīputra, ignorance is empty of ignorance, and that which is empty is not ignorance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of ignorance is not ignorance. Venerable Śāradvatīputra, formative predispositions are empty of formative predispositions, and that which is empty is not formative predispositions, nor does it arise. Venerable Śāradvatīputra, for that reason [F.206.b] the nonarising of formative predispositions is not formative predispositions. Venerable Śāradvatīputra, consciousness is empty of consciousness, and that which is empty is not consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of consciousness is not consciousness. Venerable Śāradvatīputra, name and form are empty of name and form, and that which is empty is not name and form, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of name and form is not name and form. Venerable Śāradvatīputra, the six sense fields are empty of the six sense fields, and that which is empty is not the six sense fields, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the six sense fields is not the six sense fields. Venerable Śāradvatīputra, sensory contact is empty of sensory contact, and that which is empty is not sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sensory contact is not sensory contact. Venerable Śāradvatīputra, sensation is empty of sensation, and that which is empty is not sensation, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sensation is not sensation. Venerable Śāradvatīputra, craving is empty of craving, and that which is empty [F.207.a] is not craving, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of craving is not craving. Venerable Śāradvatīputra, grasping is empty of grasping, and that which is empty is not grasping, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of grasping is not grasping. Venerable Śāradvatīputra, the rebirth process is empty of the rebirth process, and that which is empty is not the rebirth process, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the rebirth process is not the rebirth process. Venerable Śāradvatīputra, birth is empty of birth, and that which is empty is not birth, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of birth is not birth. Venerable Śāradvatīputra, aging and death are empty of aging and death, and that which is empty is not aging and death, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of aging and death is not aging and death.

“Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity, and that which is empty is not the perfection of generosity, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of generosity is not the perfection of generosity. Venerable Śāradvatīputra, the perfection of ethical discipline is empty of the perfection of ethical discipline, and that which is empty is not the perfection of ethical discipline, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of ethical discipline is not the perfection of ethical discipline. Venerable Śāradvatīputra, the perfection of tolerance is empty of the perfection of tolerance, and that which is empty is not the perfection of tolerance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of tolerance is not the perfection of tolerance. Venerable Śāradvatīputra, the perfection of perseverance is empty of the perfection of perseverance, and that which is empty is not the perfection of perseverance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of perseverance is [F.207.b] not the perfection of perseverance. Venerable Śāradvatīputra, the perfection of meditative concentration is empty of the perfection of meditative concentration, and that which is empty is not the perfection of meditative concentration, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of meditative concentration is not the perfection of meditative concentration. Venerable Śāradvatīputra, the perfection of wisdom is empty of the perfection of wisdom, and that which is empty is not the perfection of wisdom, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of wisdom is not the perfection of wisdom.

“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and that which is empty is not the emptiness of internal phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. Venerable Śāradvatīputra, the emptiness of external phenomena is empty of the emptiness of external phenomena, and that which is empty is not the emptiness of external phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena. Venerable Śāradvatīputra, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and that which is empty is not the emptiness of external and internal phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Venerable Śāradvatīputra, the emptiness of emptiness is empty of the emptiness of emptiness, and that which is empty is not the emptiness of emptiness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of emptiness is not the emptiness of emptiness. Venerable [F.208.a] Śāradvatīputra, the emptiness of great extent is empty of the emptiness of great extent, and that which is empty is not the emptiness of great extent, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of great extent is not the emptiness of great extent. Venerable Śāradvatīputra, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, and that which is empty is not the emptiness of ultimate reality, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality. Venerable Śāradvatīputra, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, and that which is empty is not the emptiness of conditioned phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. Venerable Śāradvatīputra, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, and that which is empty is not the emptiness of unconditioned phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. Venerable Śāradvatīputra, the emptiness of the unlimited is empty of the emptiness of the unlimited, and that which is empty is not the emptiness of the unlimited, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of the unlimited is not the emptiness of the unlimited. Venerable Śāradvatīputra, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, and that which is empty is not the emptiness of that which has neither beginning nor end, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising [F.208.b] of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. Venerable Śāradvatīputra, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, and that which is empty is not the emptiness of nonexclusion, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion. Venerable Śāradvatīputra, the emptiness of inherent nature is empty of the emptiness of inherent nature, and that which is empty is not the emptiness of inherent nature, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of inherent nature is not the emptiness of inherent nature. Venerable Śāradvatīputra, the emptiness of all phenomena is empty of the emptiness of all phenomena, and that which is empty is not the emptiness of all phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of all phenomena is not the emptiness of all phenomena. Venerable Śāradvatīputra, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, and that which is empty is not the emptiness of intrinsic defining characteristics, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. Venerable Śāradvatīputra, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, and that which is empty is not the emptiness of that which cannot be apprehended, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. Venerable Śāradvatīputra, the emptiness of nonentities is empty of the emptiness of nonentities, and that which is empty is not the emptiness of nonentities, nor does it arise. Venerable [F.209.a] Śāradvatīputra, for that reason the nonarising of the emptiness of nonentities is not the emptiness of nonentities. Venerable Śāradvatīputra, the emptiness of essential nature is empty of the emptiness of essential nature, and that which is empty is not the emptiness of essential nature, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of essential nature is not the emptiness of essential nature. Venerable Śāradvatīputra, the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities, and that which is empty is not the emptiness of an essential nature of nonentities, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.

“Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness, and that which is empty is not the applications of mindfulness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the applications of mindfulness is not the applications of mindfulness. Venerable Śāradvatīputra, the correct exertions are empty of the correct exertions, and that which is empty is not the correct exertions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the correct exertions is not the correct exertions. Venerable Śāradvatīputra, the supports for miraculous ability are empty of the supports for miraculous ability, and that which is empty is not the supports for miraculous ability, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the supports for miraculous ability is not the supports for miraculous ability. Venerable [F.209.b] Śāradvatīputra, the faculties are empty of the faculties, and that which is empty is not the faculties, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the faculties is not the faculties. Venerable Śāradvatīputra, the powers are empty of the powers, and that which is empty is not the powers, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the powers is not the powers. Venerable Śāradvatīputra, the branches of enlightenment are empty of the branches of enlightenment, and that which is empty is not the branches of enlightenment, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the branches of enlightenment is not the branches of enlightenment. Venerable Śāradvatīputra, the noble eightfold path is empty of the noble eightfold path, and that which is empty is not the noble eightfold path, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the noble eightfold path is not the noble eightfold path.

“Venerable Śāradvatīputra, the truths of the noble ones are empty of the truths of the noble ones, and that which is empty is not the truths of the noble ones, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the truths of the noble ones is not the truths of the noble ones. Venerable Śāradvatīputra, the meditative concentrations are empty of the meditative concentrations, and that which is empty is not the meditative concentrations, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising [F.210.a] of the meditative concentrations is not the meditative concentrations. Venerable Śāradvatīputra, the immeasurable attitudes are empty of the immeasurable attitudes, and that which is empty is not the immeasurable attitudes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the immeasurable attitudes is not the immeasurable attitudes. Venerable Śāradvatīputra, the formless absorptions are empty of the formless absorptions, and that which is empty is not the formless absorptions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the formless absorptions is not the formless absorptions. Venerable Śāradvatīputra, the liberations are empty of the liberations, and that which is empty is not the liberations, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the liberations is not the liberations. Venerable Śāradvatīputra, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, and that which is empty is not the serial steps of meditative absorption, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption. Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, and that which is empty is not the emptiness, signlessness, and wishlessness gateways to liberation, nor does it arise. [F.210.b] Venerable Śāradvatīputra, for that reason the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation. Venerable Śāradvatīputra, the extrasensory powers are empty of the extrasensory powers, and that which is empty is not the extrasensory powers, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the extrasensory powers is not the extrasensory powers. Venerable Śāradvatīputra, the meditative stabilities are empty of the meditative stabilities, and that which is empty is not the meditative stabilities, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the meditative stabilities is not the meditative stabilities. Venerable Śāradvatīputra, the dhāraṇī gateways are empty of the dhāraṇī gateways, and that which is empty is not the dhāraṇī gateways, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the dhāraṇī gateways is not the dhāraṇī gateways. Venerable Śāradvatīputra, the powers of the tathāgatas are empty of the powers of the tathāgatas, and that which is empty is not the powers of the tathāgatas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the powers of the tathāgatas is not the powers of the tathāgatas. Venerable Śāradvatīputra, the fearlessnesses are empty of the fearlessnesses, and that which is empty is not the fearlessnesses, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the fearlessnesses is not the fearlessnesses. [F.211.a] Venerable Śāradvatīputra, the kinds of exact knowledge are empty of the kinds of exact knowledge, and that which is empty is not the kinds of exact knowledge, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the kinds of exact knowledge is not the kinds of exact knowledge. Venerable Śāradvatīputra, great loving kindness is empty of great loving kindness, and that which is empty is not great loving kindness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of great loving kindness is not great loving kindness. Venerable Śāradvatīputra, great compassion is empty of great compassion, and that which is empty is not great compassion, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of great compassion is not great compassion. Venerable Śāradvatīputra, the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas, and that which is empty is not the distinct qualities of the buddhas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.

“Venerable Śāradvatīputra, knowledge of all the dharmas is empty of knowledge of all the dharmas, and that which is empty is not knowledge of all the dharmas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of knowledge of all the dharmas is not knowledge of all the dharmas. Venerable Śāradvatīputra, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and that which is empty is not the knowledge of the aspects of the path, nor does it arise. Venerable Śāradvatīputra, for that reason [F.211.b] the nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path. Venerable Śāradvatīputra, all-aspect omniscience is empty of all-aspect omniscience, and that which is empty is not all-aspect omniscience, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of all-aspect omniscience is not all-aspect omniscience.”

Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The perishing of physical forms is not physical forms, the perishing of feelings is not feelings, the perishing of perceptions is not perceptions, the perishing of formative predispositions is not formative predispositions, and the perishing of consciousness is not consciousness?’

“ ‘The perishing of the eyes is not the eyes, the perishing of the ears is not the ears, the perishing of the nose is not the nose, the perishing of the tongue is not the tongue, the perishing of the body is not the body, and the perishing of the mental faculty is not the mental faculty?’

“ ‘The perishing of sights is not sights, the perishing of sounds is not sounds, the perishing of odors is not odors, the perishing of tastes is not tastes, the perishing of tangibles is not tangibles, and the perishing of mental phenomena is not mental phenomena?’

“ ‘The perishing of visual consciousness is not visual consciousness, the perishing of auditory consciousness is not auditory consciousness, the perishing of olfactory consciousness is not olfactory consciousness, the perishing of gustatory consciousness is not gustatory consciousness, the perishing of tactile consciousness is not tactile consciousness, [F.212.a] and the perishing of mental consciousness is not mental consciousness?’

“ ‘The perishing of visually compounded sensory contact is not visually compounded sensory contact, the perishing of aurally compounded sensory contact is not aurally compounded sensory contact, the perishing of nasally compounded sensory contact is not nasally compounded sensory contact, the perishing of lingually compounded sensory contact is not lingually compounded sensory contact, the perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the perishing of mentally compounded sensory contact is not mentally compounded sensory contact?’

“ ‘The perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the perishing of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact?’

“ ‘The perishing of the earth element is not the earth element, the perishing of the water element is not the water element, the perishing of the fire element is not the fire element, the perishing of the wind element is not the wind element, the perishing of the space element is not the space element, and the perishing of the consciousness element is not the consciousness element?’

“ ‘The perishing of ignorance [F.212.b] is not ignorance, the perishing of formative predispositions is not formative predispositions, the perishing of consciousness is not consciousness, the perishing of name and form is not name and form, the perishing of the six sense fields is not the six sense fields, the perishing of sensory contact is not sensory contact, the perishing of sensation is not sensation, the perishing of craving is not craving, the perishing of grasping is not grasping, the perishing of the rebirth process is not the rebirth process, the perishing of birth is not birth, and the perishing of aging and death is not aging and death?’

“ ‘The perishing of the perfection of generosity is not the perfection of generosity, the perishing of the perfection of ethical discipline is not the perfection of ethical discipline, the perishing of the perfection of tolerance is not the perfection of tolerance, the perishing of the perfection of perseverance is not the perfection of perseverance, the perishing of the perfection of meditative concentration is not the perfection of meditative concentration, and the perishing of the perfection of wisdom is not the perfection of wisdom?’

“ ‘The perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, the perishing of the emptiness of external phenomena is not the emptiness of external phenomena, the perishing of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the perishing of the emptiness of emptiness is not the emptiness of emptiness, the perishing of the emptiness of great extent is not the emptiness of great extent, the perishing of the [F.213.a] emptiness of ultimate reality is not the emptiness of ultimate reality, the perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the perishing of the emptiness of the unlimited is not the emptiness of the unlimited, the perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, the perishing of the emptiness of inherent nature is not the emptiness of inherent nature, the perishing of the emptiness of all phenomena is not the emptiness of all phenomena, the perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the perishing of the emptiness of nonentities is not the emptiness of nonentities, the perishing of the emptiness of essential nature is not the emptiness of essential nature, and the perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities?’

“ ‘The perishing of the applications of mindfulness is not the applications of mindfulness, the perishing of the correct exertions is not the correct exertions, the perishing of the supports for miraculous ability is not the supports for miraculous ability, the perishing of the faculties is not the faculties, the perishing of the powers is not the powers, the perishing of the branches of enlightenment is not the branches of enlightenment, the perishing of the noble eightfold path is not [F.213.b] the noble eightfold path, the perishing of the truths of the noble ones is not the truths of the noble ones, the perishing of the meditative concentrations is not the meditative concentrations, the perishing of the immeasurable attitudes is not the immeasurable attitudes, the perishing of the formless absorptions is not the formless absorptions, the perishing of the liberations is not the liberations, the perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, the perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the perishing of the extrasensory powers is not the extrasensory powers, the perishing of the meditative stabilities is not the meditative stabilities, the perishing of the dhāraṇī gateways is not the dhāraṇī gateways, the perishing of the powers of the tathāgatas is not the powers of the tathāgatas, the perishing of the fearlessnesses is not the fearlessnesses, the perishing of the kinds of exact knowledge is not the kinds of exact knowledge, the perishing of great loving kindness is not great loving kindness, the perishing of great compassion is not great compassion, and the perishing of the distinct qualities of the buddhas is not the distinct qualities of the buddhas?’

“ ‘The perishing of knowledge of all the dharmas is not [F.214.a] knowledge of all the dharmas, the perishing of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the perishing of all-aspect omniscience is not all-aspect omniscience’?” [B14]

“Venerable Śāradvatīputra,” replied Subhūti, “it is because all those phenomena‍—the perishing, the physical forms, and that which cannot be divided into two; the perishing, the feelings, and that which cannot be divided into two; the perishing, the perceptions, and that which cannot be divided into two; the perishing, the formative predispositions, and that which cannot be divided into two; and the perishing, the consciousness, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the eyes, and that which cannot be divided into two; the perishing the ears, and that which cannot be divided into two; the perishing, the nose, and that which cannot be divided into two; the perishing, the tongue, and that which cannot be divided into two; the perishing, the body, and that which cannot be divided into two; and the perishing, the mental faculty, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only [F.214.b] one defining characteristic, which is to say, they are without defining characteristics. All those phenomena‍—the perishing, the sights, and that which cannot be divided into two; the perishing, the sounds, and that which cannot be divided into two; the perishing, the odors, and that which cannot be divided into two; the perishing, the tastes, and that which cannot be divided into two; the perishing, the tangibles, and that which cannot be divided into two; and the perishing, the mental phenomena, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena‍—the perishing, the visual consciousness, and that which cannot be divided into two; the perishing, the auditory consciousness, and that which cannot be divided into two; the perishing, the olfactory consciousness, and that which cannot be divided into two; the perishing, the gustatory consciousness, and that which cannot be divided into two; the perishing, the tactile consciousness, and that which cannot be divided into two; and the perishing, the mental consciousness, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena‍—the perishing, the visually compounded sensory contact, and that which cannot be divided into two; the perishing, the aurally compounded sensory contact, [F.215.a] and that which cannot be divided into two; the perishing, the nasally compounded sensory contact, and that which cannot be divided into two; the perishing, the lingually compounded sensory contact, and that which cannot be divided into two; the perishing, the corporeally compounded sensory contact, and that which cannot be divided into two; and the perishing, the mentally compounded sensory contact, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena‍—the perishing, the feelings conditioned by visually compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by aurally compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by nasally compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by lingually compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by corporeally compounded sensory contact, and that which cannot be divided into two; and the perishing, the feelings conditioned by mentally compounded sensory contact, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the earth element, and that which cannot be divided into two; the perishing, [F.215.b] the water element, and that which cannot be divided into two; the perishing, the fire element, and that which cannot be divided into two; the perishing, the wind element, and that which cannot be divided into two; the perishing, the space element, and that which cannot be divided into two; and the perishing, the consciousness element, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the ignorance, and that which cannot be divided into two; the perishing, the formative predispositions, and that which cannot be divided into two; the perishing, the consciousness, and that which cannot be divided into two; the perishing, the name and form, and that which cannot be divided into two; the perishing, the six sense fields, and that which cannot be divided into two; the perishing, the sensory contact, and that which cannot be divided into two; the perishing, the sensation, and that which cannot be divided into two; the perishing, the craving, and that which cannot be divided into two; the perishing, the grasping, and that which cannot be divided into two; the perishing, the rebirth process, and that which cannot be divided into two; the perishing, the birth, and that which cannot be divided into two; and the perishing, [F.216.a] the aging and death, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the perfection of generosity, and that which cannot be divided into two; the perishing, the perfection of ethical discipline, and that which cannot be divided into two; the perishing, the perfection of tolerance, and that which cannot be divided into two; the perishing, the perfection of perseverance, and that which cannot be divided into two; the perishing, the perfection of meditative concentration, and that which cannot be divided into two; and the perishing, the perfection of wisdom, and that which cannot be divided into two‍—are neither conjoined nor disjoined, are immaterial, and impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the emptiness of internal phenomena, and that which cannot be divided into two; the perishing, the emptiness of external phenomena, and that which cannot be divided into two; the perishing, the emptiness of external and internal phenomena, and that which cannot be divided into two; the perishing, the emptiness of emptiness, and that which cannot be divided into two; the perishing, the emptiness of great extent, and that which cannot be divided into two; the perishing, the emptiness of ultimate reality, and that which cannot be divided into two; the perishing, [F.216.b] the emptiness of conditioned phenomena, and that which cannot be divided into two; the perishing, the emptiness of unconditioned phenomena, and that which cannot be divided into two; the perishing, the emptiness of the unlimited, and that which cannot be divided into two; the perishing, the emptiness of that which has neither beginning nor end, and that which cannot be divided into two; the perishing, the emptiness of nonexclusion, and that which cannot be divided into two; the perishing, the emptiness of inherent nature, and that which cannot be divided into two; the perishing, the emptiness of all phenomena, and that which cannot be divided into two; the perishing, the emptiness of intrinsic defining characteristics, and that which cannot be divided into two; the perishing, the emptiness of that which cannot be apprehended, and that which cannot be divided into two; the perishing, the emptiness of nonentities, and that which cannot be divided into two; the perishing, the emptiness of essential nature, and that which cannot be divided into two; and the perishing, the emptiness of an essential nature of nonentities, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the applications of mindfulness, and that which cannot be divided into two; the perishing, the correct exertions, and that which cannot be divided into two; [F.217.a] the perishing, the supports for miraculous ability, and that which cannot be divided into two; the perishing, the faculties, and that which cannot be divided into two; the perishing, the powers, and that which cannot be divided into two; the perishing, the branches of enlightenment, and that which cannot be divided into two; the perishing, the noble eightfold path, and that which cannot be divided into two; the perishing, the truths of the noble ones, and that which cannot be divided into two; the perishing, the meditative concentrations, and that which cannot be divided into two; the perishing, the immeasurable attitudes, and that which cannot be divided into two; the perishing, the formless absorptions, and that which cannot be divided into two; the perishing, the liberations, and that which cannot be divided into two; the perishing, the serial steps of meditative absorption, and that which cannot be divided into two; the perishing, the emptiness, signlessness, and wishlessness gateways to liberation, and that which cannot be divided into two; the perishing, the extrasensory powers, and that which cannot be divided into two; the perishing, the meditative stabilities, and that which cannot be divided into two; and the perishing, the dhāraṇī gateways, and that which cannot be divided into two‍—are neither conjoined nor [F.217.b] disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, the powers of the tathāgatas, and that which cannot be divided into two; the perishing, the fearlessnesses, and that which cannot be divided into two; the perishing, the kinds of exact knowledge, and that which cannot be divided into two; the perishing, the great loving kindness, and that which cannot be divided into two; the perishing, the great compassion, and that which cannot be divided into two; and the perishing, the eighteen distinct qualities of the buddhas, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena––the perishing, the fruit of having entered the stream, and that which cannot be divided into two; the perishing, the fruit of once-returner, and that which cannot be divided into two; the perishing, the fruit of non-returner, and that which cannot be divided into two; the perishing, the arhatship, and that which cannot be divided into two; and the perishing, the individual enlightenment, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“All those phenomena‍—the perishing, [F.218.a] the knowledge of the aspects of the path, and that which cannot be divided into two, and the perishing, the all-aspect omniscience, and that which cannot be divided into two‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Venerable Śāradvatīputra, for that reason the perishing of physical forms is not physical forms, the perishing of feelings is not feelings, the perishing of perceptions is not perceptions, the perishing of formative predispositions is not formative predispositions, and the perishing of consciousness is not consciousness.

“The perishing of the eyes is not the eyes, the perishing of the ears is not the ears, the perishing of the nose is not the nose, the perishing of the tongue is not the tongue, the perishing of the body is not the body, and the perishing of the mental faculty is not the mental faculty. The perishing of sights is not sights, the perishing of sounds is not sounds, the perishing of odors is not odors, the perishing of tastes is not tastes, the perishing of tangibles is not tangibles, and the perishing of mental phenomena is not mental phenomena. The perishing of visual consciousness is not visual consciousness, the perishing of auditory consciousness is not auditory consciousness, the perishing of olfactory consciousness is not olfactory consciousness, the perishing of gustatory consciousness is not gustatory consciousness, the perishing of tactile consciousness is not tactile [F.218.b] consciousness, and the perishing of mental consciousness is not mental consciousness. The perishing of visually compounded sensory contact is not visually compounded sensory contact, the perishing of aurally compounded sensory contact is not aurally compounded sensory contact, the perishing of nasally compounded sensory contact is not nasally compounded sensory contact, the perishing of lingually compounded sensory contact is not lingually compounded sensory contact, the perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the perishing of mentally compounded sensory contact is not mentally compounded sensory contact. The perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the perishing of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.

“The perishing of the earth element is not the earth element, the perishing of the water element is not the water element, the perishing of the fire element is not the fire element, the perishing of the wind element is not the wind element, the perishing of the space element is not the space element, and the perishing of the consciousness element is not the consciousness element.

“The perishing [F.219.a] of ignorance is not ignorance, the perishing of formative predispositions is not formative predispositions, the perishing of consciousness is not consciousness, the perishing of name and form is not name and form, the perishing of the six sense fields is not the six sense fields, the perishing of sensory contact is not sensory contact, the perishing of sensation is not sensation, the perishing of craving is not craving, the perishing of grasping is not grasping, the perishing of the rebirth process is not the rebirth process, the perishing of birth is not birth, and the perishing of aging and death is not aging and death.

“The perishing of the perfection of generosity is not the perfection of generosity, the perishing of the perfection of ethical discipline is not the perfection of ethical discipline, the perishing of the perfection of tolerance is not the perfection of tolerance, the perishing of the perfection of perseverance is not the perfection of perseverance, the perishing of the perfection of meditative concentration is not the perfection of meditative concentration, and the perishing of the perfection of wisdom is not the perfection of wisdom.

“The perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, the perishing of the emptiness of external phenomena is not the emptiness of external phenomena, the perishing of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the perishing of the emptiness of emptiness is not the emptiness of emptiness, the perishing of the emptiness of great extent is not the emptiness of great extent, the perishing of the emptiness of ultimate [F.219.b] reality is not the emptiness of ultimate reality, the perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the perishing of the emptiness of the unlimited is not the emptiness of the unlimited, the perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, the perishing of the emptiness of inherent nature is not the emptiness of inherent nature, the perishing of the emptiness of all phenomena is not the emptiness of all phenomena, the perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the perishing of the emptiness of nonentities is not the emptiness of nonentities, the perishing of the emptiness of essential nature is not the emptiness of essential nature, and the perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.

“The perishing of the applications of mindfulness is not the applications of mindfulness, the perishing of the correct exertions is not the correct exertions, the perishing of the supports for miraculous ability is not the supports for miraculous ability, the perishing of the faculties is not the faculties, the perishing of the powers is not the powers, the perishing of the branches of enlightenment is not the branches of enlightenment, the perishing of the noble eightfold path is not the [F.220.a] noble eightfold path, the perishing of the truths of the noble ones is not the truths of the noble ones, the perishing of the meditative concentrations is not the meditative concentrations, the perishing of the immeasurable attitudes is not the immeasurable attitudes, the perishing of the formless absorptions is not the formless absorptions, the perishing of the liberations is not the liberations, the perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, the perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the perishing of the extrasensory powers is not the extrasensory powers, the perishing of the meditative stabilities is not the meditative stabilities, the perishing of the dhāraṇī gateways is not the dhāraṇī gateways, the perishing of the powers of the tathāgatas is not the powers of the tathāgatas, the perishing of the fearlessnesses is not the fearlessnesses, the perishing of the kinds of exact knowledge is not the kinds of exact knowledge, the perishing of great loving kindness is not great loving kindness, the perishing of great compassion is not great compassion, and the perishing of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.

“The perishing of knowledge of all the dharmas is not knowledge of all the dharmas, the perishing of the knowledge [F.220.b] of the aspects of the path is not the knowledge of the aspects of the path, and the perishing of all-aspect omniscience is not all-aspect omniscience.”

Śāradvatīputra then asked, “Subhūti, why do you say, ‘That which is called “physical forms” is counted a phenomenon without duality. That which is called “feelings” is counted a phenomenon without duality. That which is called “perceptions” is counted a phenomenon without duality. That which is called “formative predispositions” is counted a phenomenon without duality. That which is called “consciousness” is counted a phenomenon without duality.

“ ‘That which is called “the eyes” is counted a phenomenon without duality. That which is called “the ears” is counted a phenomenon without duality. That which is called “the nose” is counted a phenomenon without duality. That which is called “the tongue” is counted a phenomenon without duality. That which is called “the body” is counted a phenomenon without duality. That which is called “the mental faculty” is counted a phenomenon without duality. That which is called “sights” is counted a phenomenon without duality. That which is called “sounds” is counted a phenomenon without duality. That which is called “odors” is counted a phenomenon without duality. That which is called “tastes” is counted a phenomenon without duality. That which is called “tangibles” is counted a phenomenon without duality. That which is called “mental phenomena” is counted a phenomenon without duality. That which is called “visual consciousness” is counted a phenomenon without duality. That which is called “auditory consciousness” is counted a phenomenon without duality. That which is called “olfactory consciousness” is counted a phenomenon without duality. That which is called “gustatory consciousness” is counted a phenomenon without duality. That which is called “tactile [F.221.a] consciousness” is counted a phenomenon without duality. That which is called “mental consciousness is counted a phenomenon without duality. That which is called “visually compounded sensory contact” is counted a phenomenon without duality. That which is called “aurally compounded sensory contact” is counted a phenomenon without duality. That which is called “nasally compounded sensory contact” is counted a phenomenon without duality. That which is called “lingually compounded sensory contact” is counted a phenomenon without duality. That which is called “corporeally compounded sensory contact” is counted a phenomenon without duality. That which is called “mentally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by visually compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by aurally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by nasally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by lingually compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by corporeally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by mentally compounded sensory contact” is counted a phenomenon without duality.

“ ‘That which is called “the earth element” is counted a phenomenon without duality. That which is called “the water element” is counted a phenomenon without duality. That which is called “the fire element” is counted a phenomenon without duality. That which is called “the wind element” is counted a phenomenon without duality. That which is called “the space element” is counted a phenomenon without duality. That which is called “the consciousness element” [F.221.b] is counted a phenomenon without duality.

“ ‘That which is called “ignorance” is counted a phenomenon without duality. That which is called “formative predispositions” is counted a phenomenon without duality. That which is called “consciousness” is counted a phenomenon without duality. That which is called “name and form” is counted a phenomenon without duality. That which is called “the six sense fields” is counted a phenomenon without duality. That which is called “sensory contact” is counted a phenomenon without duality. That which is called “sensation” is counted a phenomenon without duality. That which is called “craving” is counted a phenomenon without duality. That which is called “grasping” is counted a phenomenon without duality. That which is called “the rebirth process” is counted a phenomenon without duality. That which is called “birth” is counted a phenomenon without duality. That which is called “aging and death” is counted a phenomenon without duality.

“ ‘That which is called “the perfection of generosity” is counted a phenomenon without duality. That which is called “the perfection of ethical discipline” is counted a phenomenon without duality. That which is called “the perfection of tolerance” is counted a phenomenon without duality. That which is called “the perfection of perseverance” is counted a phenomenon without duality. That which is called “the perfection of meditative concentration” is counted a phenomenon without duality. That which is called “the perfection of wisdom” is counted a phenomenon without duality.

“ ‘That which is called “the emptiness of internal phenomena” is counted a phenomenon without duality. That which is called “the emptiness of external phenomena” is counted a phenomenon without duality. That which is called “the emptiness of external and internal phenomena” is counted a phenomenon without duality. That which is called “the emptiness of emptiness” [F.222.a] is counted a phenomenon without duality. That which is called “the emptiness of great extent” is counted a phenomenon without duality. That which is called “the emptiness of ultimate reality” is counted a phenomenon without duality. That which is called “the emptiness of conditioned phenomena” is counted a phenomenon without duality. That which is called “the emptiness of unconditioned phenomena” is counted a phenomenon without duality. That which is called “the emptiness of the unlimited” is counted a phenomenon without duality. That which is called “the emptiness of that which has neither beginning nor end” is counted a phenomenon without duality. That which is called “the emptiness of nonexclusion” is counted a phenomenon without duality. That which is called “the emptiness of inherent nature” is counted a phenomenon without duality. That which is called “the emptiness of all phenomena” is counted a phenomenon without duality. That which is called “the emptiness of intrinsic defining characteristics” is counted a phenomenon without duality. That which is called “the emptiness of that which cannot be apprehended” is counted a phenomenon without duality. That which is called “the emptiness of nonentities” is counted a phenomenon without duality. That which is called “the emptiness of essential nature” is counted a phenomenon without duality. That which is called “the emptiness of an essential nature of nonentities” is counted a phenomenon without duality.

“ ‘That which is called “the applications of mindfulness” is counted a phenomenon without duality. That which is called “the correct exertions” is counted a phenomenon without duality. That which is called “the supports for miraculous ability” is counted a phenomenon without duality. That which is called “the faculties” is counted a phenomenon without duality. That which is called “the powers” [F.222.b] is counted a phenomenon without duality. That which is called “the branches of enlightenment” is counted a phenomenon without duality. That which is called “the noble eightfold path” is counted a phenomenon without duality.

“ ‘That which is called “the truths of the noble ones” is counted a phenomenon without duality. That which is called “the meditative concentrations” is counted a phenomenon without duality. That which is called “the immeasurable attitudes” is counted a phenomenon without duality. That which is called “the formless absorptions” is counted a phenomenon without duality. That which is called “the liberations” is counted a phenomenon without duality. That which is called “the serial steps of meditative absorption” is counted a phenomenon without duality. That which is called “the emptiness, signlessness, and wishlessness gateways to liberation” is counted a phenomenon without duality. That which is called “the extrasensory powers” is counted a phenomenon without duality. That which is called “the meditative stabilities” is counted a phenomenon without duality. That which is called “the dhāraṇī gateways” is counted a phenomenon without duality. That which is called “the ten powers of the tathāgatas” is counted a phenomenon without duality. That which is called “the four fearlessnesses” is counted a phenomenon without duality. That which is called “the four kinds of exact knowledge” is counted a phenomenon without duality. That which is called “great compassion” is counted a phenomenon without duality. That which is called “the eighteen distinct qualities of the buddhas” is counted a phenomenon without duality.

“ ‘That which is called [F.223.a] “knowledge of all the dharmas” is counted a phenomenon without duality. That which is called “the knowledge of the aspects of the path” is counted a phenomenon without duality. And that which is called “all-aspect omniscience” is counted a phenomenon without duality’?”

“Venerable Śāradvatīputra,” replied Subhūti, “it is because physical forms are not one thing and nonarising another. Nonarising itself is physical forms, and physical forms themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘physical forms’ is counted as without duality. It is because feelings are not one thing and nonarising another. Nonarising itself is feelings, and feelings themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings’ is counted as without duality. It is because perceptions are not one thing and nonarising another. Nonarising itself is perceptions, and perceptions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘perceptions’ is counted as without duality. It is because formative predispositions are not one thing and nonarising another. Nonarising itself is formative predispositions, and formative predispositions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘formative predispositions’ is counted as without duality. It is because consciousness is not one thing and nonarising another. Nonarising itself is consciousness, and consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘consciousness’ is counted as without duality.

“It is because the eyes are not one thing and nonarising another. Nonarising itself [F.223.b] is the eyes, and the eyes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the eyes’ is counted as without duality. It is because the ears are not one thing and nonarising another. Nonarising itself is the ears, and the ears themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the ears’ is counted as without duality. It is because the nose is not one thing and nonarising another. Nonarising itself is the nose, and the nose itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the nose’ is counted as without duality. It is because the tongue is not one thing and nonarising another. Nonarising itself is the tongue, and the tongue itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the tongue’ is counted as without duality. It is because the body is not one thing and nonarising another. Nonarising itself is the body, and the body itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the body’ is counted as without duality. It is because the mental faculty is not one thing and nonarising another. Nonarising itself is the mental faculty, and the mental faculty itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the mental faculty’ is counted as without duality.

“It is because sights are not one thing and nonarising another. Nonarising itself is sights, and sights themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sights’ is counted as without duality. It is because sounds are not one thing and nonarising another. Nonarising itself is sounds, and sounds themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sounds’ [F.224.a] is counted as without duality. It is because odors are not one thing and nonarising another. Nonarising itself is odors, and odors themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘odors’ is counted as without duality. It is because tastes are not one thing and nonarising another. Nonarising itself is tastes, and tastes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tastes’ is counted as without duality. It is because tangibles are not one thing and nonarising another. Nonarising itself is tangibles, and tangibles themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tangibles’ is counted as without duality. It is because mental phenomena are not one thing and nonarising another. Nonarising itself is mental phenomena, and mental phenomena themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mental phenomena’ is counted as without duality.

“It is because visual consciousness is not one thing and nonarising another. Nonarising itself is visual consciousness, and visual consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘visual consciousness’ is counted as without duality. It is because auditory consciousness is not one thing and nonarising another. Nonarising itself is auditory consciousness, and auditory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘auditory consciousness’ is counted as without duality. It is because olfactory consciousness is not one thing and [F.224.b] nonarising another. Nonarising itself is olfactory consciousness, and olfactory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘olfactory consciousness’ is counted as without duality. It is because gustatory consciousness is not one thing and nonarising another. Nonarising itself is gustatory consciousness, and gustatory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘gustatory consciousness’ is counted as without duality. It is because tactile consciousness is not one thing and nonarising another. Nonarising itself is tactile consciousness, and tactile consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tactile consciousness’ is counted as without duality. It is because mental consciousness is not one thing and nonarising another. Nonarising itself is mental consciousness, and mental consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mental consciousness’ is counted as without duality.

“It is because visually compounded sensory contact is not one thing and nonarising another. Nonarising itself is visually compounded sensory contact, and visually compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘visually compounded sensory contact’ is counted as without duality. It is because aurally compounded sensory contact is not one thing and nonarising another. Nonarising itself is aurally compounded sensory contact, and aurally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘aurally compounded sensory contact’ [F.225.a] is counted as without duality. It is because nasally compounded sensory contact is not one thing and nonarising another. Nonarising itself is nasally compounded sensory contact, and nasally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘nasally compounded sensory contact’ is counted as without duality. It is because lingually compounded sensory contact is not one thing and nonarising another. Nonarising itself is lingually compounded sensory contact, and lingually compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘lingually compounded sensory contact’ is counted as without duality. It is because corporeally compounded sensory contact is not one thing and nonarising another. Nonarising itself is corporeally compounded sensory contact, and corporeally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘corporeally compounded sensory contact’ is counted as without duality. It is because mentally compounded sensory contact is not one thing and nonarising another. Nonarising itself is mentally compounded sensory contact, and mentally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mentally compounded sensory contact’ is counted as without duality.

“It is because feelings conditioned by visually compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by visually compounded sensory contact’ is counted as without duality. It is because feelings conditioned by aurally compounded sensory contact are not one thing and nonarising another. [F.225.b] Nonarising itself is feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by aurally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by nasally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by nasally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by lingually compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by lingually compounded sensory contact’ is counted as without duality. It is because feelings conditioned by corporeally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by corporeally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by mentally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by mentally compounded sensory contact’ is counted as without duality.

“It is because the earth element [F.226.a] is not one thing and nonarising another. Nonarising itself is the earth element, and the earth element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the earth element’ is counted as without duality. It is because the water element is not one thing and nonarising another. Nonarising itself is the water element, and the water element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the water element’ is counted as without duality. It is because the fire element is not one thing and nonarising another. Nonarising itself is the fire element, and the fire element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fire element’ is counted as without duality. It is because the wind element is not one thing and nonarising another. Nonarising itself is the wind element, and the wind element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the wind element’ is counted as without duality. It is because the space element is not one thing and nonarising another. Nonarising itself is the space element, and the space element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the space element’ is counted as without duality. It is because the consciousness element is not one thing and nonarising another. Nonarising itself is the consciousness element, and the consciousness element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the consciousness element’ is counted as without duality.

“It is because ignorance is not one thing [F.226.b] and nonarising another. Nonarising itself is ignorance, and ignorance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘ignorance’ is counted as without duality. It is because formative predispositions are not one thing and nonarising another. Nonarising itself is formative predispositions, and formative predispositions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘formative predispositions’ is counted as without duality. It is because consciousness is not one thing and nonarising another. Nonarising itself is consciousness, and consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘consciousness’ is counted as without duality. It is because name and form are not one thing and nonarising another. Nonarising itself is name and form, and name and form themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘name and form’ is counted as without duality. It is because the six sense fields are not one thing and nonarising another. Nonarising itself is the six sense fields, and the six sense fields themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the six sense fields’ is counted as without duality. It is because sensory contact is not one thing and nonarising another. Nonarising itself is sensory contact, and sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sensory contact’ is counted as without duality. It is because sensation is not one thing and nonarising another. Nonarising itself is sensation, and sensation itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sensation’ is counted as without duality. It is because craving is not one thing and nonarising another. Nonarising itself is craving, and craving itself is nonarising. For that reason, Venerable Śāradvatīputra, [F.227.a] that which is called ‘craving’ is counted as without duality. It is because grasping is not one thing and nonarising another. Nonarising itself is grasping, and grasping itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘grasping’ is counted as without duality. It is because the rebirth process is not one thing and nonarising another. Nonarising itself is the rebirth process, and the rebirth process itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the rebirth process’ is counted as without duality. It is because birth is not one thing and nonarising another. Nonarising itself is birth, and birth itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘birth’ is counted as without duality. It is because aging and death are not one thing and nonarising another. Nonarising itself is aging and death, and aging and death themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘aging and death’ is counted as without duality.

“It is because the perfection of generosity is not one thing and nonarising another. Nonarising itself is the perfection of generosity, and the perfection of generosity itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of generosity’ is counted as without duality. It is because the perfection of ethical discipline [F.227.b] is not one thing and nonarising another. Nonarising itself is the perfection of ethical discipline, and the perfection of ethical discipline itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of ethical discipline’ is counted as without duality. It is because the perfection of tolerance is not one thing and nonarising another. Nonarising itself is the perfection of tolerance, and the perfection of tolerance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of tolerance’ is counted as without duality. It is because the perfection of perseverance is not one thing and nonarising another. Nonarising itself is the perfection of perseverance, and the perfection of perseverance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of perseverance’ is counted as without duality. It is because the perfection of meditative concentration is not one thing and nonarising another. Nonarising itself is the perfection of meditative concentration, and the perfection of meditative concentration itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of meditative concentration’ is counted as without duality. It is because the perfection of wisdom is not one thing and nonarising another. Nonarising itself is the perfection of wisdom, and the perfection of wisdom itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of wisdom’ is counted as without duality. [F.228.a] [B15]

“It is because the emptiness of internal phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of internal phenomena, and the emptiness of internal phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of internal phenomena’ is counted as without duality. It is because the emptiness of external phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of external phenomena, and the emptiness of external phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of external phenomena’ is counted as without duality. It is because the emptiness of external and internal phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of external and internal phenomena’ is counted as without duality. It is because the emptiness of emptiness is not one thing and nonarising another. Nonarising itself is the emptiness of emptiness, and the emptiness of emptiness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of emptiness’ is counted as without duality. It is because the emptiness of great extent is not one thing and nonarising another. Nonarising itself is the emptiness of great extent, and the emptiness of great extent itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of great extent’ is counted as without duality. It is because the emptiness of ultimate reality is not one thing and nonarising another. Nonarising itself is the emptiness of ultimate reality, and the emptiness of ultimate reality itself is nonarising. For that reason, [F.228.b] Venerable Śāradvatīputra, that which is called ‘the emptiness of ultimate reality’ is counted as without duality. It is because the emptiness of conditioned phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of conditioned phenomena, and the emptiness of conditioned phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of conditioned phenomena’ is counted as without duality. It is because the emptiness of unconditioned phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of unconditioned phenomena’ is counted as without duality. It is because the emptiness of the unlimited is not one thing and nonarising another. Nonarising itself is the emptiness of the unlimited, and the emptiness of the unlimited itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of the unlimited’ is counted as without duality. It is because the emptiness of that which has neither beginning nor end is not one thing and nonarising another. Nonarising itself is the emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of that which has neither beginning nor end’ is counted as without duality. It is because the emptiness of nonexclusion is not one thing and nonarising another. Nonarising itself is the emptiness of nonexclusion, and the emptiness of nonexclusion itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of nonexclusion’ [F.229.a] is counted as without duality. It is because the emptiness of inherent nature is not one thing and nonarising another. Nonarising itself is the emptiness of inherent nature, and the emptiness of inherent nature itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of inherent nature’ is counted as without duality. It is because the emptiness of all phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of all phenomena, and the emptiness of all phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of all phenomena’ is counted as without duality. It is because the emptiness of intrinsic defining characteristics is not one thing and nonarising another. Nonarising itself is the emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of intrinsic defining characteristics’ is counted as without duality. It is because the emptiness of that which cannot be apprehended is not one thing and nonarising another. Nonarising itself is the emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of that which cannot be apprehended’ is counted as without duality. It is because the emptiness of nonentities is not one thing and nonarising another. Nonarising itself is the emptiness of nonentities, and the emptiness of nonentities itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of nonentities’ is counted as without duality. It is because the emptiness of essential nature is not one thing [F.229.b] and nonarising another. Nonarising itself is the emptiness of essential nature, and the emptiness of essential nature itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of essential nature’ is counted as without duality. It is because the emptiness of an essential nature of nonentities is not one thing and nonarising another. Nonarising itself is the emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of an essential nature of nonentities’ is counted as without duality.

“It is because the applications of mindfulness are not one thing and nonarising another. Nonarising itself is the applications of mindfulness, and the applications of mindfulness themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the applications of mindfulness’ is counted as without duality. It is because the correct exertions are not one thing and nonarising another. Nonarising itself is the correct exertions, and the correct exertions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the correct exertions’ is counted as without duality. It is because the supports for miraculous ability are not one thing and nonarising another. Nonarising itself is the supports for miraculous ability, and the supports for miraculous ability themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the supports for miraculous ability’ is counted as without duality. It is because the faculties are not one thing and nonarising another. Nonarising itself is [F.230.a] the faculties, and the faculties themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the faculties’ is counted as without duality. It is because the powers are not one thing and nonarising another. Nonarising itself is the powers, and the powers themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the powers’ is counted as without duality. It is because the branches of enlightenment are not one thing and nonarising another. Nonarising itself is the branches of enlightenment. and the branches of enlightenment themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the branches of enlightenment’ is counted as without duality. It is because the noble eightfold path is not one thing and nonarising another. Nonarising itself is the noble eightfold path, and the noble eightfold path itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the noble eightfold path’ is counted as without duality.

“It is because the truths of the noble ones are not one thing and nonarising another. Nonarising itself is the truths of the noble ones, and the truths of the noble ones themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the truths of the noble ones’ is counted as without duality. It is because the meditative concentrations are not one thing and nonarising another. Nonarising itself is the meditative concentrations, and the meditative concentrations themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the meditative [F.230.b] concentrations’ is counted as without duality. It is because the immeasurable attitudes are not one thing and nonarising another. Nonarising itself is the immeasurable attitudes, and the immeasurable attitudes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the immeasurable attitudes’ is counted as without duality. It is because the formless absorptions are not one thing and nonarising another. Nonarising itself is the formless absorptions, and the formless absorptions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the formless absorptions’ is counted as without duality. It is because the liberations are not one thing and nonarising another. Nonarising itself is the liberations, and the liberations themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the liberations’ is counted as without duality. It is because the serial steps of meditative absorption are not one thing and nonarising another. Nonarising itself is the serial steps of meditative absorption, and the serial steps of meditative absorption themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the serial steps of meditative absorption’ is counted as without duality. It is because the emptiness, signlessness, and wishlessness gateways to liberation are not one thing and nonarising another. Nonarising itself is the emptiness, signlessness, [F.231.a] and wishlessness gateways to liberation, and the emptiness, signlessness, and wishlessness gateways to liberation themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness, signlessness, and wishlessness gateways to liberation’ is counted as without duality. It is because the extrasensory powers are not one thing and nonarising another. Nonarising itself is the extrasensory powers, and the extrasensory powers themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the extrasensory powers’ is counted as without duality. It is because the meditative stabilities are not one thing and nonarising another. Nonarising itself is the meditative stabilities, and the meditative stabilities themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the meditative stabilities’ is counted as without duality. It is because the dhāraṇī gateways are not one thing and nonarising another. Nonarising itself is the dhāraṇī gateways, and the dhāraṇī gateways themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the dhāraṇī gateways’ is counted as without duality.

“It is because the powers of the tathāgatas are not one thing and nonarising another. Nonarising itself is the powers of the tathāgatas, and the powers of the tathāgatas themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the powers of the tathāgatas’ is counted as without duality. It is because the fearlessnesses are not one thing and nonarising another. Nonarising itself is the fearlessnesses, [F.231.b] and the fearlessnesses themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fearlessnesses’ is counted as without duality. It is because the kinds of exact knowledge are not one thing and nonarising another. Nonarising itself is the kinds of exact knowledge, and the kinds of exact knowledge themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the kinds of exact knowledge’ is counted as without duality. It is because great loving kindness is not one thing and nonarising another. Nonarising itself is great loving kindness, and great loving kindness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘great loving kindness’ is counted as without duality. It is because great compassion is not one thing and nonarising another. Nonarising itself is great compassion, and great compassion itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘great compassion’ is counted as without duality. It is because the distinct qualities of the buddhas are not one thing and nonarising another. Nonarising itself is the distinct qualities of the buddhas, and the distinct qualities of the buddhas themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the distinct qualities of the buddhas’ is counted as without duality.

“It is because the fruit of having entered the stream is not one thing and nonarising another. Nonarising itself is the fruit of having entered the stream, and the fruit of having entered the stream itself is nonarising. For that reason, [F.232.a] Venerable Śāradvatīputra, that which is called ‘the fruit of having entered the stream’ is counted as without duality. It is because the fruit of once-returner is not one thing and nonarising another. Nonarising itself is the fruit of once-returner, and the fruit of once-returner itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fruit of once-returner’ is counted as without duality. It is because the fruit of non-returner is not one thing and nonarising another. Nonarising itself is the fruit of non-returner, and the fruit of non-returner itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fruit of non-returner’ is counted as without duality. It is because arhatship is not one thing and nonarising another. Nonarising itself is arhatship, and arhatship itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘arhatship’ is counted as without duality. It is because individual enlightenment is not one thing and nonarising another. Nonarising itself is individual enlightenment, and individual enlightenment itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘individual enlightenment’ is counted as without duality. It is because the knowledge of the aspects of the path is not one thing and nonarising another. Nonarising itself is the knowledge of the aspects of the path, and the knowledge of the aspects of the path itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the knowledge of the aspects of the path’ is counted as without duality. [F.232.b] It is because all-aspect omniscience is not one thing and nonarising another. Nonarising itself is all-aspect omniscience, and all-aspect omniscience itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘all-aspect omniscience’ is counted as without duality.”

Venerable Subhūti then said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, then, because of utter purity, they see the nonarising of physical forms, because of utter purity they see the nonarising of feelings, because of utter purity they see the nonarising of perceptions,, because of utter purity they see the nonarising of formative predispositions,, and because of utter purity they see the nonarising of consciousness.

“Because of utter purity they see the nonarising of the eyes, because of utter purity they see the nonarising of the ears, because of utter purity they see the nonarising of the nose, because of utter purity they see the nonarising of the tongue, because of utter purity they see the nonarising of the body, and because of utter purity they see the nonarising of the mental faculty. Because of utter purity they see the nonarising of sights, because of utter purity they see the nonarising of sounds, because of utter purity they see the nonarising of odors, because of utter purity they see the nonarising of tastes, because of utter purity [F.233.a] they see the nonarising of tangibles, and because of utter purity they see the nonarising of mental phenomena. Because of utter purity they see the nonarising of visual consciousness, because of utter purity they see the nonarising of auditory consciousness, because of utter purity they see the nonarising of olfactory consciousness, because of utter purity they see the nonarising of gustatory consciousness, because of utter purity they see the nonarising of tactile consciousness, and because of utter purity they see the nonarising of mental consciousness. Because of utter purity they see the nonarising of visually compounded sensory contact, because of utter purity they see the nonarising of aurally compounded sensory contact, because of utter purity they see the nonarising of nasally compounded sensory contact, because of utter purity they see the nonarising of lingually compounded sensory contact, because of utter purity they see the nonarising of corporeally compounded sensory contact, and because of utter purity they see the nonarising of mentally compounded sensory contact. Because of utter purity they see the nonarising of feelings conditioned by visually compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by aurally compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by nasally compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by lingually compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by corporeally compounded sensory contact, [F.233.b] and because of utter purity they see the nonarising of feelings conditioned by mentally compounded sensory contact.

“Because of utter purity they see the nonarising of the earth element, because of utter purity they see the nonarising of the water element, because of utter purity they see the nonarising of the fire element, because of utter purity they see the nonarising of the wind element, because of utter purity they see the nonarising of the space element, and because of utter purity they see the nonarising of the consciousness element.

“Because of utter purity they see the nonarising of ignorance, because of utter purity they see the nonarising of formative predispositions, because of utter purity they see the nonarising of consciousness, because of utter purity they see the nonarising of name and form, because of utter purity they see the nonarising of the six sense fields, because of utter purity they see the nonarising of sensory contact, because of utter purity they see the nonarising of sensation, because of utter purity they see the nonarising of craving, because of utter purity they see the nonarising of grasping, because of utter purity they see the nonarising of the rebirth process, because of utter purity they see the nonarising of birth, and because of utter purity they see the nonarising of aging and death.

“Because of utter purity they see the nonarising of the perfection of generosity, because of utter purity they see the nonarising of the perfection of ethical discipline, [F.234.a] because of utter purity they see the nonarising of the perfection of tolerance, because of utter purity they see the nonarising of the perfection of perseverance, because of utter purity they see the nonarising of the perfection of meditative concentration, and because of utter purity they see the nonarising of the perfection of wisdom.

“Because of utter purity they see the nonarising of the emptiness of internal phenomena, because of utter purity they see the nonarising of the emptiness of external phenomena, because of utter purity they see the nonarising of the emptiness of external and internal phenomena, because of utter purity they see the nonarising of the emptiness of emptiness, because of utter purity they see the nonarising of the emptiness of great extent, because of utter purity they see the nonarising of the emptiness of ultimate reality, because of utter purity they see the nonarising of the emptiness of conditioned phenomena, because of utter purity they see the nonarising of the emptiness of unconditioned phenomena, because of utter purity they see the nonarising of the emptiness of the unlimited, because of utter purity they see the nonarising of the emptiness of that which has neither beginning nor end, because of utter purity they see the nonarising of the emptiness of nonexclusion, because of utter purity they see the nonarising of the emptiness of inherent nature, because of utter purity they see the nonarising of the emptiness of all phenomena, because of utter purity they see the nonarising of the emptiness of intrinsic defining characteristics, [F.234.b] because of utter purity they see the nonarising of the emptiness of that which cannot be apprehended, because of utter purity they see the nonarising of the emptiness of nonentities, because of utter purity they see the nonarising of the emptiness of essential nature, and because of utter purity they see the nonarising of the emptiness of an essential nature of nonentities.

“Because of utter purity they see the nonarising of the applications of mindfulness, because of utter purity they see the nonarising of the correct exertions, because of utter purity they see the nonarising of the supports for miraculous ability, because of utter purity they see the nonarising of the faculties, because of utter purity they see the nonarising of the powers, because of utter purity they see the nonarising of the branches of enlightenment, and because of utter purity they see the nonarising of the noble eightfold path.

“Because of utter purity they see the nonarising of the truths of the noble ones, because of utter purity they see the nonarising of the meditative concentrations, because of utter purity they see the nonarising of the immeasurable attitudes, because of utter purity they see the nonarising of the formless absorptions, because of utter purity they see the nonarising of the liberations, because of utter purity they see the nonarising of the serial steps of meditative absorption, because of utter purity they see the nonarising of the emptiness, [F.235.a] signlessness, and wishlessness gateways to liberation, because of utter purity they see the nonarising of the extrasensory powers, because of utter purity they see the nonarising of the meditative stabilities, because of utter purity they see the nonarising of the dhāraṇī gateways, because of utter purity they see the nonarising of the powers of the tathāgatas, because of utter purity they see the nonarising of the fearlessnesses, because of utter purity they see the nonarising of the kinds of exact knowledge, because of utter purity they see the nonarising of great loving kindness, because of utter purity they see the nonarising of great compassion, and because of utter purity they see the nonarising of the eighteen distinct qualities of the buddhas.

“Because of utter purity they see the nonarising of knowledge of all the dharmas, because of utter purity they see the nonarising of the knowledge of the aspects of the path, and because of utter purity they see the nonarising of all-aspect omniscience.

“Because of utter purity they see the nonarising of ordinary persons, and because of utter purity they see the nonarising of the attributes of ordinary persons. Because of utter purity they see the nonarising of those who have entered the stream, and because of utter purity they see the nonarising of the attributes of those who have entered the stream. Because of utter purity they see the nonarising of the once-returners, and because of utter purity they see the nonarising of the attributes of the once-returners. Because of utter purity [F.235.b] they see the nonarising of the non-returners, and because of utter purity they see the nonarising of the attributes of the non-returners. Because of utter purity they see the nonarising of the arhats, and because of utter purity they see the nonarising of the attributes of the arhats. Because of utter purity they see the nonarising of the pratyekabuddhas, and because of utter purity they see the nonarising of the attributes of the pratyekabuddhas. Because of utter purity they see the nonarising of the bodhisattvas, and because of utter purity they see the nonarising of the attributes of the bodhisattvas. And because of utter purity they see the nonarising of the buddhas, and because of utter purity they see the nonarising of the attributes of the buddhas.”

Venerable Śāradvatīputra then said to Venerable Subhūti, “Venerable Subhūti, as I understand the meaning of your words, physical forms are nonarising, feelings are nonarising, perceptions are nonarising, formative predispositions are nonarising, and consciousness is nonarising.

“The eyes are nonarising, the ears are nonarising, the nose is nonarising, the tongue is nonarising, the body is nonarising, and the mental faculty is nonarising; sights are nonarising, sounds are nonarising, odors are nonarising, tastes are nonarising, tangibles are nonarising, and mental phenomena are nonarising; visual consciousness is nonarising, auditory consciousness is nonarising, olfactory consciousness is nonarising, gustatory consciousness is nonarising, tactile consciousness is nonarising, and mental consciousness is nonarising; visually compounded sensory contact [F.236.a] is nonarising, aurally compounded sensory contact is nonarising, nasally compounded sensory contact is nonarising, lingually compounded sensory contact is nonarising, corporeally compounded sensory contact is nonarising, and mentally compounded sensory contact is nonarising; and feelings conditioned by visually compounded sensory contact are nonarising, feelings conditioned by aurally compounded sensory contact are nonarising, feelings conditioned by nasally compounded sensory contact are nonarising, feelings conditioned by lingually compounded sensory contact are nonarising, feelings conditioned by corporeally compounded sensory contact are nonarising, and feelings conditioned by mentally compounded sensory contact are nonarising.

“The earth element is nonarising, the water element is nonarising, the fire element is nonarising, the wind element is nonarising, the space element is nonarising, and the consciousness element is nonarising.

“Ignorance is nonarising, formative predispositions are nonarising, consciousness is nonarising, name and form are nonarising, the six sense fields are nonarising, sensory contact is nonarising, sensation is nonarising, craving is nonarising, grasping is nonarising, the rebirth process is nonarising, birth is nonarising, and aging and death are nonarising.

“The perfection of generosity is nonarising, the perfection of ethical discipline is nonarising, the perfection of tolerance is nonarising, the perfection of perseverance is nonarising, the perfection of meditative concentration is nonarising, and the perfection of wisdom is nonarising.

“The emptiness of internal phenomena is nonarising, the emptiness of external phenomena is nonarising, the emptiness of external and internal phenomena is nonarising, the emptiness of emptiness is nonarising, the emptiness of great extent is nonarising, the emptiness of ultimate reality is nonarising, the emptiness of [F.236.b] conditioned phenomena is nonarising, the emptiness of unconditioned phenomena is nonarising, the emptiness of the unlimited is nonarising, the emptiness of that which has neither beginning nor end is nonarising, the emptiness of nonexclusion is nonarising, the emptiness of inherent nature is nonarising, the emptiness of all phenomena is nonarising, the emptiness of intrinsic defining characteristics is nonarising, the emptiness of that which cannot be apprehended is nonarising, the emptiness of nonentities is nonarising, the emptiness of essential nature is nonarising, and the emptiness of an essential nature of nonentities is nonarising.

“The applications of mindfulness are nonarising, the correct exertions are nonarising, the supports for miraculous ability are nonarising, the faculties are nonarising, the powers are nonarising, the branches of enlightenment are nonarising, and the noble eightfold path is nonarising.

“The truths of the noble ones are nonarising, the four meditative concentrations are nonarising, the four immeasurable attitudes are nonarising, the four formless absorptions are nonarising, the eight liberations are nonarising, the nine serial steps of meditative absorption are nonarising, the emptiness, signlessness, and wishlessness gateways to liberation are nonarising, the extrasensory powers are nonarising, the meditative stabilities are nonarising, the dhāraṇī gateways are nonarising, the ten powers of the tathāgatas are nonarising, the four fearlessnesses are nonarising, the four kinds of exact knowledge are nonarising, great loving kindness is nonarising, great compassion is nonarising, and the eighteen distinct qualities of the buddhas are nonarising.

“knowledge of all the dharmas is nonarising, the knowledge of the aspects of the path is nonarising, and all-aspect omniscience is nonarising. [F.237.a]

“Ordinary persons are nonarising, and the attributes of ordinary persons are nonarising; those who have entered the stream are nonarising, and the attributes of those who have entered the stream are nonarising; the once-returners are nonarising, and the attributes of the once-returners are nonarising; the non-returners are nonarising, and the attributes of the non-returners are nonarising; the arhats are nonarising, and the attributes of the arhats are nonarising; the pratyekabuddhas are nonarising, and the attributes of the pratyekabuddhas are nonarising; the bodhisattvas are nonarising, and the attributes of the bodhisattvas are nonarising; and the buddhas are nonarising, and the attributes of the buddhas are nonarising.

“If that is so, Venerable Subhūti‍—if physical forms do not arise, feelings do not arise, perceptions do not arise, formative predispositions do not arise, and consciousness does not arise; the eyes do not arise, the ears do not arise, the nose does not arise, the tongue does not arise, the body does not arise, and the mental faculty does not arise; sights do not arise, sounds do not arise, odors do not arise, tastes do not arise, tangibles do not arise, and mental phenomena do not arise; visual consciousness does not arise, auditory consciousness does not arise, olfactory consciousness does not arise, gustatory consciousness does not arise, tactile consciousness does not arise, and mental consciousness does not arise; visually compounded sensory contact does not arise, aurally compounded sensory contact does not arise, nasally compounded sensory contact does not arise, lingually compounded sensory contact does not arise, corporeally compounded sensory contact does not arise, and mentally compounded sensory contact does not arise; feelings conditioned by visually compounded sensory contact do not arise, feelings conditioned by aurally compounded sensory contact do not arise, feelings conditioned by nasally compounded sensory contact [F.237.b] do not arise, feelings conditioned by lingually compounded sensory contact do not arise, feelings conditioned by corporeally compounded sensory contact do not arise, and feelings conditioned by mentally compounded sensory contact do not arise; the earth element does not arise, the water element does not arise, the fire element does not arise, the wind element does not arise, the space element does not arise, and the consciousness element does not arise; ignorance does not arise, formative predispositions do not arise, consciousness does not arise, name and form do not arise, the six sense fields do not arise, sensory contact does not arise, sensation does not arise, craving does not arise, grasping does not arise, the rebirth process does not arise, birth does not arise, and aging and death do not arise; the perfection of generosity does not arise, the perfection of ethical discipline does not arise, the perfection of tolerance does not arise, the perfection of perseverance does not arise, the perfection of meditative concentration does not arise, and the perfection of wisdom does not arise; the emptiness of internal phenomena does not arise, the emptiness of external phenomena does not arise, the emptiness of external and internal phenomena does not arise, the emptiness of emptiness does not arise, the emptiness of great extent does not arise, the emptiness of ultimate reality does not arise, the emptiness of conditioned phenomena does not arise, the emptiness of unconditioned phenomena does not arise, the emptiness of the unlimited does not arise, the emptiness of that which has neither beginning nor end does not arise, the emptiness of nonexclusion does not arise, the emptiness of inherent nature does not arise, the emptiness of all phenomena does not arise, the emptiness of intrinsic defining characteristics does not arise, the emptiness of that which cannot be apprehended does not arise, the emptiness of nonentities does not arise, the emptiness of essential nature does not arise, and the emptiness of an essential nature of nonentities does not arise; the applications of mindfulness do not arise, [F.238.a] the correct exertions do not arise, the supports for miraculous ability do not arise, the faculties do not arise, the powers do not arise, the branches of enlightenment do not arise, and the noble eightfold path does not arise; the truths of the noble ones do not arise, the meditative concentrations do not arise, the immeasurable attitudes do not arise, the formless absorptions do not arise, the eight liberations do not arise, the nine serial steps of meditative absorption do not arise, the emptiness, signlessness, and wishlessness gateways to liberation do not arise, the extrasensory powers do not arise, the meditative stabilities do not arise, the dhāraṇī gateways do not arise, the ten powers of the tathāgatas do not arise, the four fearlessnesses do not arise, the four kinds of exact knowledge do not arise, great loving kindness does not arise, great compassion does not arise, and the eighteen distinct qualities of the buddhas do not arise; knowledge of all the dharmas does not arise, the knowledge of the aspects of the path does not arise, and all-aspect omniscience does not arise; ordinary persons do not arise and the attributes of ordinary persons do not arise; those who have entered the stream do not arise and the attributes of those who have entered the stream do not arise; the once-returners do not arise and the attributes of the once-returners do not arise; the non-returners do not arise and the attributes of the once-returners do not arise; the arhats do not arise and the attributes of the arhats do not arise; the pratyekabuddhas do not arise and the attributes of the pratyekabuddhas do not arise; the bodhisattvas do not arise and the attributes of the bodhisattvas do not arise; and the buddhas do not arise and the attributes of the buddhas [F.238.b] do not arise‍—then indeed those in the vehicle of the śrāvakas would have already attained the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, and arhatship. Those in the vehicle of the pratyekabuddhas, too, would have already attained their individual enlightenment, and the bodhisattva great beings would have already attained all-aspect omniscience. The five classes of beings would not be differentiated. And bodhisattva great beings would have already attained the fivefold enlightenment.609

“Venerable Subhūti, if all phenomena are nonarising, why should those who have entered the stream cultivate the path in order to abandon the three fetters? Why should the once-returners cultivate the path in order to attenuate desire, hatred, and delusion? Why should the non-returners cultivate the path in order to abandon the five fetters associated with the inferior?610 Why should arhats cultivate the path in order to abandon the five fetters associated with the superior? Why should followers of the vehicle of the pratyekabuddhas cultivate the path for the sake of individual enlightenment? Why should bodhisattva great beings undergo sufferings and practice the difficult practices for the sake of beings? Why should the tathāgatas fully awaken to unsurpassed, perfectly complete enlightenment? Why should the tathāgatas turn the wheel of the Dharma?”

Venerable Subhūti then said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, I do not hold that a nonarising phenomenon has an attainment, or a realization.611 I do not hold that in nonarising there are those [F.239.a] who have entered the stream, nor do I hold that there is the fruit of having entered the stream. I do not hold that in nonarising there are once-returners, nor do I hold that there is the fruit of once-returners. I do not hold that in nonarising there are non-returners, nor do I hold that there is the fruit of non-returners. I do not hold that in nonarising there are arhats, nor do I hold that there is arhatship. I do not hold that in nonarising there are pratyekabuddhas, nor do I hold that there is individual enlightenment.

“Venerable Śāradvatīputra, I do not accept that bodhisattvas are undertaking difficult practices, or that bodhisattva great beings practice with the idea of difficulty. And why? Because it is not possible, Venerable Śāradvatīputra, for bodhisattva great beings who entertain the idea of difficulty to work for the welfare of infinite, countless beings. Rather, Venerable Śāradvatīputra, it is by developing the perception that they are their father, developing the perception that they are their mother, developing the perception that they are their child, and developing the perception that they are themselves that they can work for the welfare of infinite, countless beings. Venerable Śāradvatīputra, bodhisattva great beings must produce this thought: ‘Just as “the self, the self” is said but is nonexistent and cannot be apprehended at all in any way at all, I must produce that thought in just such a way about all inner and outer phenomena as well.’

“If they produce such an idea, the idea of difficulty does not arise. And why? Because bodhisattva great beings do not appropriate612 and do not apprehend any phenomenon as anything at all in any way at all.

“Venerable Śāradvatīputra, I do not hold that in nonarising there are tathāgatas, nor do I hold that there is unsurpassed, perfectly complete enlightenment. There is no attainment [F.239.b] or being attained by a nonarising phenomenon in accordance with the tathāgatas having turned the wheel of the Dharma.”613

Śāradvatīputra then asked, “Venerable Subhūti, do you hold that a nonarising attainment is attained by an arising phenomenon, or do you hold that an arising attainment is attained by a nonarising phenomenon?”614

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that a nonarising attainment is being attained by an arising phenomenon, nor do I hold that an arising attainment is attained by a nonarising phenomenon.”

“Well then, Venerable Subhūti, is there no attainment? Is there no clear realization?” asked Śāradvatīputra.

“Venerable Śāradvatīputra,” replied Subhūti, “there is indeed an attainment and there is a clear realization, but not as those two.615 Venerable Śāradvatīputra, an attainment or a clear realization is designated by worldly convention. Those who have entered the stream, or once-returners, or non-returners, or arhats, or pratyekabuddhas, or bodhisattvas, or buddhas are also designated by worldly convention. Ultimately, however, an attainment, or a clear realization, or those who have entered the stream, or once-returners, or non-returners, or arhats, or pratyekabuddhas, or bodhisattvas, or buddhas are not designated.”

“Venerable Subhūti, just as an attainment and a clear realization exist as worldly conventions, similarly, are the five classes of beings also different as worldly conventions, but not ultimately?” asked Śāradvatīputra.

“Venerable Śāradvatīputra, that is so!” replied Subhūti. “Just as attainment and clear realization exist as worldly conventions, similarly, the five classes of beings also are differentiated as worldly conventions, but not ultimately. If you ask why, Venerable Śāradvatīputra, [F.240.a] it is because, ultimately, there is no action and no maturation of an action, no arising and no ceasing, and no defilement and no purification.”

“Venerable Subhūti, does a phenomenon that has not arisen arise, or does a phenomenon that has arisen arise?” asked Śāradvatīputra.

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that phenomena that have not arisen arise, nor do I hold that phenomena that have arisen arise.”

“Venerable Subhūti, what phenomena that have not arisen do you hold not to arise?” asked Śāradvatīputra. [B16]

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that physical forms that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that perceptions that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that formative predispositions that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the eyes that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the ears that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the nose that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the tongue that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the body that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the mental faculty that has not arisen, [F.240.b] which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that sights that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sounds that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that odors that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tastes that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tangibles that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that mental phenomena that have not arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold that visual consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that auditory consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that olfactory consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that gustatory consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that tactile consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mental consciousness that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that visually compounded sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that aurally compounded sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that nasally compounded sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that lingually compounded [F.241.a] sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that corporeally compounded sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mentally compounded sensory contact that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that feelings conditioned by visually compounded sensory contact that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by aurally compounded sensory contact that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by nasally compounded sensory contact that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by lingually compounded sensory contact that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by corporeally compounded sensory contact that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by mentally compounded sensory contact that have not arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold the earth element that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the water element that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fire element that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the wind element that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the space element that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the consciousness element that has not arisen, which is empty [F.241.b] of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that ignorance that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that formative predispositions that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that name and form that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the six sense fields that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sensory contact that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that sensation that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that craving that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that grasping that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the rebirth process that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that birth that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that aging and death that have not arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold that the perfection of generosity that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of ethical discipline that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of tolerance that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of perseverance that has not arisen, which is empty of essential nature, arises. Venerable [F.242.a] Śāradvatīputra, I do not hold that the perfection of meditative concentration that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of wisdom that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the emptiness of internal phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external and internal phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of emptiness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of great extent that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of ultimate reality that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of conditioned phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of unconditioned phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of the unlimited that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which has neither beginning nor end that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonexclusion that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of inherent nature that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of all phenomena that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, [F.242.b] I do not hold that the emptiness of intrinsic defining characteristics that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which cannot be apprehended that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonentities that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of essential nature that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of an essential nature of nonentities that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the applications of mindfulness that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the correct exertions that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the supports for miraculous ability that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the faculties that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the branches of enlightenment that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the noble eightfold path that has not arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the truths of the noble ones that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative concentrations that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the immeasurable attitudes that have not arisen, which are empty [F.243.a] of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the formless absorptions that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the liberations that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the serial steps of meditative absorption that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the emptiness, signlessness, and wishlessness gateways to liberation that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the extrasensory powers that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative stabilities that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the dhāraṇī gateways that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers of the tathāgatas that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the fearlessnesses that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the kinds of exact knowledge that have not arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that great loving kindness that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that great compassion that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the distinct qualities of the buddhas that have not arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold [F.243.b] that the fruit of having entered the stream that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fruit of once-returner that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fruit of non-returner that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that arhatship that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that individual enlightenment that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the knowledge of the aspects of the path that has not arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that all-aspect omniscience that has not arisen, which is empty of essential nature, arises.”

Śāradvatīputra asked, “Venerable Subhūti, what phenomena that have arisen do you hold not to arise?”

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that physical forms that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that perceptions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that formative predispositions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has arisen, which is empty of essential nature arises.

“Venerable Śāradvatīputra, I do not hold that the eyes that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the ears that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the nose that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the tongue that has arisen, which is empty of essential nature, arises. [F.244.a] Venerable Śāradvatīputra, I do not hold that the body that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the mental faculty that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that sights that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sounds that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that odors that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tastes that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tangibles that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that mental phenomena that have arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold that visual consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that auditory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that olfactory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that gustatory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that tactile consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mental consciousness that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that visually compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that aurally compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that nasally compounded sensory contact that has arisen, which is empty of essential nature, [F.244.b] arises. Venerable Śāradvatīputra, I do not hold that lingually compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that corporeally compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mentally compounded sensory contact that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that feelings conditioned by visually compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by aurally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by nasally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by lingually compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by corporeally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by mentally compounded sensory contact that have arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold the earth element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the water element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fire element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the wind element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the space element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the consciousness element that has arisen, [F.245.a] which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that ignorance that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that formative predispositions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that name and form that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the six sense fields that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that sensation that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that craving that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that grasping that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the rebirth process that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that birth that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that and aging and death that have arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold that the perfection of generosity that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of ethical discipline that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of tolerance that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of perseverance that has arisen, which is empty of essential [F.245.b] existence, arises. Venerable Śāradvatīputra, I do not hold that the perfection of meditative concentration that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that and the perfection of wisdom that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the emptiness of internal phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external and internal phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of emptiness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of great extent that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of ultimate reality that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of conditioned phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of unconditioned phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of the unlimited that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which has neither beginning nor end that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonexclusion that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of inherent nature that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of all phenomena that has arisen, which is empty of essential nature, arises. Venerable [F.246.a] Śāradvatīputra, I do not hold that the emptiness of intrinsic defining characteristics that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which cannot be apprehended that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonentities that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of essential nature that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of an essential nature of nonentities that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the applications of mindfulness that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the correct exertions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the supports for miraculous ability that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the faculties that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the branches of enlightenment that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the noble eightfold path that has arisen, which is empty of essential nature, arises.

“Venerable Śāradvatīputra, I do not hold that the truths of the noble ones that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative concentrations that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the immeasurable attitudes that have arisen, which are empty of [F.246.b] essential nature, arise. Venerable Śāradvatīputra, I do not hold that the formless absorptions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the liberations that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the serial steps of meditative absorption that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the emptiness, signlessness, and wishlessness gateways to liberation that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the extrasensory powers that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative stabilities that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the dhāraṇī gateways that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers of the tathāgatas that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the fearlessnesses that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the kinds of exact knowledge that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that great loving kindness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that great compassion that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the distinct qualities of the buddhas that have arisen, which are empty of essential nature, arise.

“Venerable Śāradvatīputra, I do not hold that the fruit of having entered the stream that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, [F.247.a] I do not hold that the fruit of once-returner that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fruit of non-returner that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that arhatship that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that individual enlightenment that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the knowledge of the aspects of the path that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that all-aspect omniscience that has arisen, which is empty of essential nature, arises.”