The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 16

Then Śakra, mighty lord of the gods, thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were660 to conjure up flowers and sprinkle, scatter, and shower them [F.43.b] upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti?”

Then all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, [F.44.a] and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there are––also thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then Śakra, mighty lord of the gods, and all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm––conjured up many divine mandārava flowers and, in order to worship this perfection of wisdom, sprinkled, scattered, and showered them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.

As soon as these flowers had been scattered, the ground661 of this billionfold world system was covered with flowers and a delightful and pleasing, towering mansion of flowers remained in the sky above, as large as this billionfold world system.

The elder Subhūti thought, “I have not previously seen even in all the abodes of the gods flowers like these that the gods have scattered. These flowers have been conjured up. Flowers like these that the gods have scattered do not come from trees, are not grown in water, and are not grown on the plains. Flowers like these that the gods have scattered [F.44.b] are mind-made, so these flowers do not come from trees.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Venerable monk Subhūti, these flowers have not originated, so these flowers are not mind-made and they do not come from trees.”

“Kauśika,” replied Subhūti, “you have said that these flowers are nonarising, so these flowers are not mind-made and they do not come from trees. Kauśika, in that way they are nonarising and are not flowers.”

Śakra then asked, “Venerable monk Subhūti, is it not only these ephemeral flowers that have not originated, but have physical forms also not originated, feelings also not originated, perceptions also not originated, formative predispositions also not originated, and consciousness also not originated?”

“Kauśika,” replied Subhūti, “it is not only these ephemeral flowers that have not originated, but, Kauśika, physical forms have also not originated, and the unoriginated is not physical forms; feelings, Kauśika, have also not originated, and the unoriginated is not feelings; perceptions, Kauśika, have also not originated, and the unoriginated is not perceptions; formative predispositions, Kauśika, have also not originated, and the unoriginated is not formative predispositions; and consciousness, Kauśika, has not originated, and the unoriginated is not consciousness.

“The eyes, Kauśika, have not originated, and the unoriginated is not the eyes; the ears, Kauśika, have not originated, and the unoriginated is not the ears; the nose, Kauśika, has not originated, and the unoriginated is not the nose; the tongue, Kauśika, has not originated, and the unoriginated is not the tongue; the body, Kauśika, has not originated, and the unoriginated is not the body; and the mental faculty, Kauśika, has not originated, and the unoriginated is not the mental faculty. Sights, Kauśika, have not originated, [F.45.a] and the unoriginated is not sights; sounds, Kauśika, have not originated, and the unoriginated is not sounds; odors, Kauśika, have not originated, and the unoriginated is not odors; tastes, Kauśika, have not originated, and the unoriginated is not tastes; tangibles, Kauśika, have not originated, and the unoriginated is not tangibles; and mental phenomena, Kauśika, have not originated, and the unoriginated is not mental phenomena. Visual consciousness, Kauśika, has not originated, and the unoriginated is not visual consciousness; auditory consciousness, Kauśika, has not originated, and the unoriginated is not auditory consciousness; olfactory consciousness, Kauśika, has not originated, and the unoriginated is not olfactory consciousness; gustatory consciousness, Kauśika, has not originated, and the unoriginated is not gustatory consciousness; tactile consciousness, Kauśika, has not originated, and the unoriginated is not tactile consciousness; and mental consciousness, Kauśika, has not originated, and the unoriginated is not mental consciousness. Visually compounded sensory contact, Kauśika, has not originated, and the unoriginated is not visually compounded sensory contact; aurally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not aurally compounded sensory contact; nasally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not nasally compounded sensory contact; lingually compounded sensory contact, Kauśika, has not originated, and the unoriginated is not lingually compounded sensory contact; corporeally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not corporeally compounded sensory contact; and mentally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not mentally compounded sensory contact. Feelings conditioned by visually compounded [F.45.b] sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by visually compounded sensory contact; feelings conditioned by aurally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by aurally compounded sensory contact; feelings conditioned by nasally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by nasally compounded sensory contact; feelings conditioned by lingually compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by lingually compounded sensory contact; feelings conditioned by corporeally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by corporeally compounded sensory contact; and feelings conditioned by mentally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by mentally compounded sensory contact.

“The earth element, Kauśika, has not originated, and the unoriginated is not the earth element; the water element, Kauśika, has not originated, and the unoriginated is not the water element; the fire element, Kauśika, has not originated, and the unoriginated is not the fire element; the wind element, Kauśika, has not originated, and the unoriginated is not the wind element; the space element, Kauśika, has not originated, and the unoriginated is not the space element; and the consciousness element, Kauśika, has not originated, and the unoriginated is not the consciousness element.

“Ignorance, Kauśika, has not originated, and the unoriginated is not ignorance; formative predispositions, Kauśika, have not originated, and the unoriginated is not formative predispositions; consciousness, Kauśika, has not originated, and the unoriginated is not consciousness; name and form, Kauśika, have not originated, and the unoriginated is not name and form; the six sense fields, [F.46.a] Kauśika, have not originated, and the unoriginated is not the six sense fields; sensory contact, Kauśika, has not originated, and the unoriginated is not sensory contact; sensation, Kauśika, has not originated, and the unoriginated is not sensation; craving, Kauśika, has not originated, and the unoriginated is not craving; grasping, Kauśika, has not originated, and the unoriginated is not grasping; the rebirth process, Kauśika, has not originated, and the unoriginated is not the rebirth process; birth, Kauśika, has not originated, and the unoriginated is not birth; and aging and death, Kauśika, have not originated, and the unoriginated is not aging and death.

“The perfection of generosity, Kauśika, has not originated, and the unoriginated is not the perfection of generosity; the perfection of ethical discipline, Kauśika, has not originated, and the unoriginated is not the perfection of ethical discipline; the perfection of tolerance, Kauśika, has not originated, and the unoriginated is not the perfection of tolerance; the perfection of perseverance, Kauśika, has not originated, and the unoriginated is not the perfection of perseverance; the perfection of meditative concentration, Kauśika, has not originated, and the unoriginated is not the perfection of meditative concentration; and the perfection of wisdom, Kauśika, has not originated, and the unoriginated is not the perfection of wisdom.

“The emptiness of internal phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of internal phenomena; the emptiness of external phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of external phenomena; the emptiness of external and internal phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of external and internal phenomena; the emptiness of emptiness, Kauśika, has not originated, and the unoriginated is not the emptiness of emptiness; the emptiness of great extent, [F.46.b] Kauśika, has not originated, and the unoriginated is not the emptiness of great extent; the emptiness of ultimate reality, Kauśika, has not originated, and the unoriginated is not the emptiness of ultimate reality; the emptiness of conditioned phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of conditioned phenomena; the emptiness of unconditioned phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of unconditioned phenomena; the emptiness of the unlimited, Kauśika, has not originated, and the unoriginated is not the emptiness of the unlimited; the emptiness of that which has neither beginning nor end, Kauśika, has not originated, and the unoriginated is not the emptiness of that which has neither beginning nor end; the emptiness of nonexclusion, Kauśika, has not originated, and the unoriginated is not the emptiness of nonexclusion; the emptiness of inherent nature, Kauśika, has not originated, and the unoriginated is not the emptiness of inherent nature; the emptiness of all phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of all phenomena; the emptiness of intrinsic defining characteristics, Kauśika, has not originated, and the unoriginated is not the emptiness of intrinsic defining characteristics; the emptiness of that which cannot be apprehended, Kauśika, has not originated, and the unoriginated is not the emptiness of that which cannot be apprehended; the emptiness of nonentities, Kauśika, has not originated, and the unoriginated is not the emptiness of nonentities; the emptiness of essential nature, Kauśika, has not originated, and the unoriginated is not the emptiness of essential nature; and the emptiness of an essential nature of nonentities, Kauśika, has not originated, and the unoriginated is not the emptiness of an essential nature of nonentities.

“The applications of mindfulness, Kauśika, have not originated, and the unoriginated is not the applications of mindfulness; the correct exertions, Kauśika, have not originated, and the unoriginated is not [F.47.a] the correct exertions; the supports for miraculous ability, Kauśika, have not originated, and the unoriginated is not the supports for miraculous ability; the faculties, Kauśika, have not originated, and the unoriginated is not the faculties; the powers, Kauśika, have not originated, and the unoriginated is not the powers; the branches of enlightenment, Kauśika, have not originated, and the unoriginated is not the branches of enlightenment; and the noble eightfold path, Kauśika, has not originated, and the unoriginated is not the noble eightfold path. The truths of the noble ones, Kauśika, have not originated, and the unoriginated is not the truths of the noble ones; the meditative concentrations, Kauśika, have not originated, and the unoriginated is not the meditative concentrations; the immeasurable attitudes, Kauśika, have not originated, and the unoriginated is not the immeasurable attitudes; the formless absorptions, Kauśika, have not originated, and the unoriginated is not the formless absorptions; the eight liberations, Kauśika, have not originated, and the unoriginated is not the eight liberations; the nine serial steps of meditative absorption, Kauśika, have not originated, and the unoriginated is not the nine serial steps of meditative absorption; the emptiness, signlessness, and wishlessness gateways to liberation, Kauśika, have not originated, and the unoriginated is not the emptiness, signlessness, and wishlessness gateways to liberation; the extrasensory powers, Kauśika, have not originated, and the unoriginated is not the extrasensory powers; the meditative stabilities, Kauśika, have not originated, and the unoriginated is not the meditative stabilities; the dhāraṇī gateways, Kauśika, have not originated, [F.47.b] and the unoriginated is not the dhāraṇī gateways; the ten powers of the tathāgatas, Kauśika, have not originated, and the unoriginated is not the powers of the tathāgatas; the four fearlessnesses, Kauśika, have not originated, and the unoriginated is not the fearlessnesses; the four kinds of exact knowledge, Kauśika, have not originated, and the unoriginated is not the kinds of exact knowledge; great loving kindness, Kauśika, has not originated, and the unoriginated is not great loving kindness; great compassion, Kauśika, has not originated, and the unoriginated is not great compassion; and the eighteen distinct qualities of the buddhas, Kauśika, have not originated, and the unoriginated is not the distinct qualities of the buddhas.

“The fruit of having entered the stream, Kauśika, has not originated, and the unoriginated is not the fruit of having entered the stream; the fruit of once-returner, Kauśika, has not originated, and the unoriginated is not the fruit of once-returner; the fruit of non-returner, Kauśika, has not originated, and the unoriginated is not the fruit of non-returner; arhatship, Kauśika, has not originated, and the unoriginated is not arhatship; individual enlightenment, Kauśika, has not originated, and the unoriginated is not individual enlightenment; the knowledge of the aspects of the path, Kauśika, has not originated, and the unoriginated is not the knowledge of the aspects of the path; and all-aspect omniscience, Kauśika, has not originated, and the unoriginated is not all-aspect omniscience.

“Those who have entered the stream, Kauśika, have not originated, and the unoriginated is not those who have entered the stream; once-returners, Kauśika, have not originated, and the unoriginated is not once-returners; non-returners, Kauśika, have not originated, and [F.48.a] the unoriginated is not non-returners; arhats, Kauśika, have not originated, and the unoriginated is not arhats; pratyekabuddhas, Kauśika, have not originated, and the unoriginated is not pratyekabuddhas; bodhisattvas, Kauśika, have not originated, and the unoriginated is not bodhisattvas; and tathāgatas, Kauśika, have not originated, and the unoriginated is not tathāgatas.”

Then Śakra, mighty lord of the gods, thought, “Oh! This elder Subhūti who thus teaches the reality of phenomena without contradicting designation is profoundly wise.”

The Blessed One then said to Śakra, mighty lord of the gods, “It is so, Kauśika, it is so. This elder Subhūti is endowed with profound wisdom in that he thus, without contradicting designation, teaches the reality of phenomena.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, how does this elder Subhūti, without contradicting designation, teach the reality of phenomena?”

Śakra, mighty lord of the gods, having asked that, the Blessed One replied to him, “Kauśika, physical forms are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, perceptions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, formative predispositions are mere [F.48.b] designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it.

“Kauśika, the eyes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the ears are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the nose is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the tongue is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the body is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the mental faculty is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena662 is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, sights [F.49.a] are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sounds are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, odors are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tastes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tangibles are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mental phenomena are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, visual consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, auditory consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, olfactory consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, gustatory consciousness is mere designation, and that mere [F.49.b] designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tactile consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mental consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, visually compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, aurally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, nasally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, lingually compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, corporeally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mentally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, [F.50.a] it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, feelings conditioned by visually compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by aurally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by nasally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by lingually compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by corporeally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by mentally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the earth element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. [F.50.b] Kauśika, the water element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fire element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the wind element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the space element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the consciousness element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, ignorance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, formative predispositions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, name and form are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, [F.51.a] the six sense fields are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sensation is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, craving is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, grasping is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the rebirth process is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, birth is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, aging and death are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the perfection of generosity is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of [F.51.b] ethical discipline is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of tolerance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of perseverance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of meditative concentration is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of wisdom is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the emptiness of internal phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of external phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of external and internal phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of emptiness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti [F.52.a] does not contradict it. Kauśika, the emptiness of great extent is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of ultimate reality is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of conditioned phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of unconditioned phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of the unlimited is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of that which has neither beginning nor end is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of nonexclusion is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of inherent nature is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of all phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of intrinsic defining characteristics [F.52.b] is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of that which cannot be apprehended is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of nonentities is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of essential nature is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of an essential nature of nonentities is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the applications of mindfulness are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the correct exertions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the supports for miraculous ability are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the faculties are mere designation, and that mere designation [F.53.a] is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the powers are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the branches of enlightenment are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the noble eightfold path is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the truths of the noble ones are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the meditative concentrations are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the immeasurable attitudes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the formless absorptions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the eight liberations are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the nine serial steps of meditative absorption are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti [F.53.b] does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the emptiness, signlessness, and wishlessness gateways to liberation are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the extrasensory powers are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the meditative stabilities are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the dhāraṇī gateways are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the ten powers of the tathāgatas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the four fearlessnesses are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the four kinds of exact knowledge are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, great loving kindness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, great compassion is mere [F.54.a] designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the eighteen distinct qualities of the buddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the fruit of having entered the stream is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fruit of once-returner is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fruit of non-returner is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, arhatship is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, individual enlightenment is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the knowledge of the aspects of the path is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, all-aspect omniscience is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti [F.54.b] does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, those who have entered the stream are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, once-returners are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, non-returners are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, arhats are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, pratyekabuddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, bodhisattvas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, perfectly awakened buddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“So it is, Kauśika, that the elder Subhūti does not contradict designation and does indeed teach the reality of phenomena.” [F.55.a] [B5]

Subhūti then said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The Blessed Lord has also taught that all phenomena are mere designations. Kauśika, bodhisattva great beings should also know in that way that all phenomena are mere designations, and they should train in the perfection of wisdom.

“Kauśika, bodhisattva great beings training in that way do not train in physical forms. If you ask why, it is because they do not observe the physical forms in which they train. They do not train in feelings. If you ask why, it is because they do not observe the feelings in which they train. They do not train in perceptions. If you ask why, it is because they do not observe the perceptions in which they train. They do not train in formative predispositions. If you ask why, it is because they do not observe the formative predispositions in which they train. They do not train in consciousness. If you ask why, it is because they do not observe the consciousness in which they train.

“Bodhisattva great beings training in that way do not train in the eyes. If you ask why, it is because they do not observe the eyes in which they train. They do not train in the ears. If you ask why, it is because they do not observe the ears in which they train. They do not train in the nose. If you ask why, it is because they do not observe [F.55.b] the nose in which they train. They do not train in the tongue. If you ask why, it is because they do not observe the tongue in which they train. They do not train in the body. If you ask why, it is because they do not observe the body in which they train. They do not train in the mental faculty. If you ask why, it is because they do not observe the mental faculty in which they train.

“Bodhisattva great beings training in that way do not train in sights. If you ask why, it is because they do not observe the sights in which they train. They do not train in sounds. If you ask why, it is because they do not observe the sounds in which they train. They do not train in odors. If you ask why, it is because they do not observe the odors in which they train. They do not train in tastes. If you ask why, it is because they do not observe the tastes in which they train. They do not train in tangibles. If you ask why, it is because they do not observe the tangibles in which they train. They do not train in mental phenomena. If you ask why, it is because they do not observe the mental phenomena in which they train.

“Bodhisattva great beings training in that way do not train in visual consciousness. If you ask why, it is because they do not observe the visual consciousness in which they train. They do not train in auditory consciousness. If you ask why, it is because they do not observe the auditory consciousness in which they train. They do not train in olfactory consciousness. If you ask why, [F.56.a] it is because they do not observe the olfactory consciousness in which they train. They do not train in gustatory consciousness. If you ask why, it is because they do not observe the gustatory consciousness in which they train. They do not train in tactile consciousness. If you ask why, it is because they do not observe the tactile consciousness in which they train. They do not train in mental consciousness. If you ask why, it is because they do not observe the mental consciousness in which they train.

“Bodhisattva great beings training in that way do not train in visually compounded sensory contact. If you ask why, it is because they do not observe the visually compounded sensory contact in which they train. They do not train in aurally compounded sensory contact. If you ask why, it is because they do not observe the aurally compounded sensory contact in which they train. They do not train in nasally compounded sensory contact. If you ask why, it is because they do not observe the nasally compounded sensory contact in which they train. They do not train in lingually compounded sensory contact. If you ask why, it is because they do not observe the lingually compounded sensory contact in which they train. They do not train in corporeally compounded sensory contact. If you ask why, it is because they do not observe the corporeally compounded sensory contact in which they train. They do not train in mentally compounded sensory contact. If you ask why, it is because they do not observe the mentally compounded sensory contact in which they train.

“Bodhisattva [F.56.b] great beings training in that way do not train in feelings conditioned by visually compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by visually compounded sensory contact in which they train. They do not train in feelings conditioned by aurally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by aurally compounded sensory contact in which they train. They do not train in feelings conditioned by nasally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by nasally compounded sensory contact in which they train. They do not train in feelings conditioned by lingually compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by lingually compounded sensory contact in which they train. They do not train in feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by corporeally compounded sensory contact in which they train. They do not train in feelings conditioned by mentally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by mentally compounded sensory contact in which they train.

“Bodhisattva great beings training in that way do not train in the earth element. If you ask why, it is because they do not observe the earth element in which they train. They do not train in the water element. If you ask why, it is because they do not observe the water element in which they train. They do not train in the fire element. If you ask why, it is because they do not [F.57.a] observe the fire element in which they train. They do not train in the wind element. If you ask why, it is because they do not observe the wind element in which they train. They do not train in the space element. If you ask why, it is because they do not observe the space element in which they train. They do not train in the consciousness element. If you ask why, it is because they do not observe the consciousness element in which they train.

“Bodhisattva great beings training in that way do not train in ignorance. If you ask why, it is because they do not observe the ignorance in which they train. They do not train in formative predispositions. If you ask why, it is because they do not observe the formative predispositions in which they train. They do not train in consciousness. If you ask why, it is because they do not observe the consciousness in which they train. They do not train in name and form. If you ask why, it is because they do not observe the name and form in which they train. They do not train in the six sense fields. If you ask why, it is because they do not observe the six sense fields in which they train. They do not train in sensory contact. If you ask why, it is because they do not observe the sensory contact in which they train. They do not train in sensation. If you ask why, it is because they do not observe the sensation in which they train. They do not train in craving. If you ask why, it is because they do not observe [F.57.b] the craving in which they train. They do not train in grasping. If you ask why, it is because they do not observe the grasping in which they train. They do not train in the rebirth process. If you ask why, it is because they do not observe the rebirth process in which they train. They do not train in birth. If you ask why, it is because they do not observe the birth in which they train. They do not train in aging and death. If you ask why, it is because they do not observe the aging and death in which they train.

“Bodhisattva great beings training in that way do not train in the perfection of generosity. If you ask why, it is because they do not observe the perfection of generosity in which they train. They do not train in the perfection of ethical discipline. If you ask why, it is because they do not observe the perfection of ethical discipline in which they train. They do not train in the perfection of tolerance. If you ask why, it is because they do not observe the perfection of tolerance in which they train. They do not train in the perfection of perseverance. If you ask why, it is because they do not observe the perfection of perseverance in which they train. They do not train in the perfection of meditative concentration. If you ask why, it is because they do not observe the perfection of meditative concentration in which they train. They do not train in the perfection of wisdom. If you ask why, it is because they do not observe the perfection of wisdom [F.58.a] in which they train.

“Bodhisattva great beings training in that way do not train in the emptiness of internal phenomena. If you ask why, it is because they do not observe the emptiness of internal phenomena in which they train. They do not train in the emptiness of external phenomena. If you ask why, it is because they do not observe the emptiness of external phenomena in which they train. They do not train in the emptiness of external and internal phenomena. If you ask why, it is because they do not observe the emptiness of external and internal phenomena in which they train. They do not train in the emptiness of emptiness. If you ask why, it is because they do not observe the emptiness of emptiness in which they train. They do not train in the emptiness of great extent. If you ask why, it is because they do not observe the emptiness of great extent in which they train. They do not train in the emptiness of ultimate reality. If you ask why, it is because they do not observe the emptiness of ultimate reality in which they train. They do not train in the emptiness of conditioned phenomena. If you ask why, it is because they do not observe the emptiness of conditioned phenomena in which they train. They do not train in the emptiness of unconditioned phenomena. If you ask why, it is because they do not observe the emptiness of unconditioned phenomena in which they train. They do not train in the emptiness of the unlimited. If you ask why, it is because they do not observe the emptiness of the unlimited in which they train. They do not train in the emptiness of that which has neither beginning nor end. If you ask why, it is because they do not observe [F.58.b] the emptiness of that which has neither beginning nor end in which they train. They do not train in the emptiness of nonexclusion. If you ask why, it is because they do not observe the emptiness of nonexclusion in which they train. They do not train in the emptiness of inherent nature. If you ask why, it is because they do not observe the emptiness of inherent nature in which they train. They do not train in the emptiness of all phenomena. If you ask why, it is because they do not observe the emptiness of all phenomena in which they train. They do not train in the emptiness of intrinsic defining characteristics. If you ask why, it is because they do not observe the emptiness of intrinsic defining characteristics in which they train. They do not train in the emptiness of that which cannot be apprehended. If you ask why, it is because they do not observe the emptiness of that which cannot be apprehended in which they train. They do not train in the emptiness of nonentities. If you ask why, it is because they do not observe the emptiness of nonentities in which they train. They do not train in the emptiness of essential nature. If you ask why, it is because they do not observe the emptiness of essential nature in which they train. They do not train in the emptiness of an essential nature of nonentities. If you ask why, it is because they do not observe the emptiness of an essential nature of nonentities in which they train.

“Bodhisattva great beings training in that way do not train in the four applications of mindfulness. If you ask why, it is because they do not observe those applications of mindfulness in which they train. They do not train in the four correct [F.59.a] exertions. If you ask why, it is because they do not observe those correct exertions in which they train. They do not train in the four supports for miraculous ability. If you ask why, it is because they do not observe those supports for miraculous ability in which they train. They do not train in the five faculties. If you ask why, it is because they do not observe those faculties in which they train. They do not train in the five powers. If you ask why, it is because they do not observe those powers in which they train. They do not train in the seven branches of enlightenment. If you ask why, it is because they do not observe those branches of enlightenment in which they train. They do not train in the noble eightfold path. If you ask why, it is because they do not observe the noble eightfold path in which they train.

“Bodhisattva great beings training in that way do not train in the four truths of the noble ones. If you ask why, it is because they do not observe those truths of the noble ones in which they train. They do not train in the four meditative concentrations. If you ask why, it is because they do not observe those meditative concentrations in which they train. They do not train in the four immeasurable attitudes. If you ask why, it is because they do not observe those immeasurable attitudes in which they train. They do not train in the four formless absorptions. If you ask why, it is because they do not observe those formless absorptions in which they train. They do not train in the eight [F.59.b] liberations. If you ask why, it is because they do not observe those liberations in which they train. They do not train in the nine serial steps of meditative absorption. If you ask why, it is because they do not observe those serial steps of meditative absorption in which they train. They do not train in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because they do not observe the emptiness, signlessness, and wishlessness gateways to liberation in which they train. They do not train in the five extrasensory powers. If you ask why, it is because they do not observe those extrasensory powers in which they train. They do not train in all the meditative stabilities. If you ask why, it is because they do not observe those meditative stabilities in which they train. They do not train in all the dhāraṇī gateways. If you ask why, it is because they do not observe those dhāraṇī gateways in which they train. They do not train in the ten powers of the tathāgatas. If you ask why, it is because they do not observe those powers of the tathāgatas in which they train. They do not train in the four fearlessnesses. If you ask why, it is because they do not observe those fearlessnesses in which they train. They do not train in the four kinds of exact knowledge. If you ask why, it is because they do not observe those kinds of exact knowledge in which they train. They do not train in great loving kindness. If you ask why, it is because they do not [F.60.a] observe the great loving kindness in which they train. They do not train in great compassion. If you ask why, it is because they do not observe the great compassion in which they train. They do not train in the eighteen distinct qualities of the buddhas. If you ask why, it is because they do not observe those distinct qualities of the buddhas in which they train.

“Bodhisattva great beings training in that way do not train in the fruit of having entered the stream. If you ask why, it is because they do not observe the fruit of having entered the stream in which they train. They do not train in the fruit of once-returner. If you ask why, it is because they do not observe the fruit of once-returner in which they train. They do not train in the fruit of non-returner. If you ask why, it is because they do not observe the fruit of non-returner in which they train. They do not train in arhatship. If you ask why, it is because they do not observe the arhatship in which they train. They do not train in individual enlightenment. If you ask why, it is because they do not observe the individual enlightenment in which they train. They do not train in the knowledge of the aspects of the path. If you ask why, it is because they do not observe the knowledge of the aspects of the path in which they train. They do not train in all-aspect omniscience. If you ask why, it is because they do not observe the all-aspect omniscience in which they train.”

Then Śakra, mighty lord of the gods, asked the elder Subhūti, [F.60.b] “Venerable monk Subhūti, why do bodhisattva great beings not observe physical forms, why do they not observe feelings, why do they not observe perceptions, why do they not observe volitional factors, and why do they not observe consciousness? Why do they not observe the eyes, why do they not observe the ears, why do they not observe the nose, why do they not observe the tongue, why do they not observe the body, and why do they not observe the mental faculty? Why do they not observe sights, why do they not observe sounds, why do they not observe odors, why do they not observe tastes, why do they not observe tangibles, and why do they not observe mental phenomena? Why do they not observe visual consciousness, why do they not observe auditory consciousness, why do they not observe olfactory consciousness, why do they not observe gustatory consciousness, why do they not observe tactile consciousness, and why do they not observe mental consciousness? Why do they not observe visually compounded sensory contact, why do they not observe aurally compounded sensory contact, why do they not observe nasally compounded sensory contact, why do they not observe lingually compounded sensory contact, [F.61.a] why do they not observe corporeally compounded sensory contact, and why do they not observe mentally compounded sensory contact? Why do they not observe feelings conditioned by visually compounded sensory contact, why do they not observe feelings conditioned by aurally compounded sensory contact, why do they not observe feelings conditioned by nasally compounded sensory contact, why do they not observe feelings conditioned by lingually compounded sensory contact, why do they not observe feelings conditioned by corporeally compounded sensory contact, and why do they not observe feelings conditioned by mentally compounded sensory contact? Why do they not observe the earth element, why do they not observe the water element, why do they not observe the fire element, why do they not observe the wind element, why do they not observe the space element, and why do they not observe the consciousness element? Why do they not observe ignorance, why do they not observe formative predispositions, why do they not observe consciousness, why do they not observe name and form, why do they not observe the six sense fields, why do they not observe sensory contact, why do they not observe sensation, why do they not observe craving, why do they not observe grasping, why do they not observe the rebirth process, why do they not observe birth, and why do they not observe aging and death? Why [F.61.b] do they not observe the perfection of generosity, why do they not observe the perfection of ethical discipline, why do they not observe the perfection of tolerance, why do they not observe the perfection of perseverance, why do they not observe the perfection of meditative concentration, and why do they not observe the perfection of wisdom? Why do they not observe the emptiness of internal phenomena, why do they not observe the emptiness of external phenomena, why do they not observe the emptiness of external and internal phenomena, why do they not observe the emptiness of emptiness, why do they not observe the emptiness of great extent, why do they not observe the emptiness of ultimate reality, why do they not observe the emptiness of conditioned phenomena, why do they not observe the emptiness of unconditioned phenomena, why do they not observe the emptiness of the unlimited, why do they not observe the emptiness of that which has neither beginning nor end, why do they not observe the emptiness of nonexclusion, why do they not observe the emptiness of inherent nature, why do they not observe the emptiness of all phenomena, why do they not observe the emptiness of intrinsic defining characteristics, why do they not observe the emptiness of that which cannot be apprehended, why do they not observe the emptiness of nonentities, why do they not observe the emptiness of essential nature, and why do they not observe the emptiness of an essential nature of nonentities? Why do they not observe [F.62.a] the applications of mindfulness, why do they not observe the correct exertions, why do they not observe the supports for miraculous ability, why do they not observe the faculties, why do they not observe the powers, why do they not observe the branches of enlightenment, and why do they not observe the noble eightfold path? Why do they not observe the truths of the noble ones, why do they not observe the meditative concentrations, why do they not observe the immeasurable attitudes, why do they not observe the formless absorptions, why do they not observe the eight liberations, why do they not observe the nine serial steps of meditative absorption, why do they not observe the emptiness, signlessness, and wishlessness gateways to liberation, why do they not observe the extrasensory powers, why do they not observe the meditative stabilities, and why do they not observe the dhāraṇī gateways? Why do they not observe the ten powers of the tathāgatas, why do they not observe the four fearlessnesses, why do they not observe the four kinds of exact knowledge, why do they not observe great loving kindness, why do they not observe great compassion, why do they not observe the eighteen distinct qualities [F.62.b] of the buddhas, why do they not observe omniscience, why do they not observe the knowledge of the aspects of the path, and why do they not observe all-aspect omniscience?”

“Kauśika,” replied Subhūti, “it is because physical forms are empty of physical forms. Feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. The eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. Sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. Visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. Visually compounded sensory contact is empty of visually compounded sensory contact, aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact [F.63.a] are empty of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. And feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.

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

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

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

“The emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena [F.63.b] is empty of the emptiness of external and internal phenomena, the emptiness of emptiness is empty of the emptiness of emptiness, the emptiness of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.

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

“The truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations [F.64.a] are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways. The ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great loving kindness is empty of great loving kindness, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. knowledge of all the dharmas is empty of knowledge of all the dharmas, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and all-aspect omniscience is empty of all-aspect omniscience.

“Kauśika, the emptiness of physical forms does not observe the emptiness of physical forms, the emptiness of feelings does not observe the emptiness of feelings, the emptiness of perceptions does not observe the emptiness of perceptions, the emptiness of formative predispositions does not observe the emptiness of formative predispositions, and the emptiness of consciousness does not observe the emptiness of consciousness. The emptiness of the eyes does not observe the emptiness of the eyes, the emptiness of the ears does not observe the emptiness of the ears, the emptiness [F.64.b] of the nose does not observe the emptiness of the nose, the emptiness of the tongue does not observe the emptiness of the tongue, the emptiness of the body does not observe the emptiness of the body, and the emptiness of the mental faculty does not observe the emptiness of the mental faculty. The emptiness of sights does not observe the emptiness of sights, the emptiness of sounds does not observe the emptiness of sounds, the emptiness of odors does not observe the emptiness of odors, the emptiness of tastes does not observe the emptiness of tastes, the emptiness of tangibles does not observe the emptiness of tangibles, and the emptiness of mental phenomena does not observe the emptiness of mental phenomena. The emptiness of visual consciousness does not observe the emptiness of visual consciousness, the emptiness of auditory consciousness does not observe the emptiness of auditory consciousness, the emptiness of olfactory consciousness does not observe the emptiness of olfactory consciousness, the emptiness of gustatory consciousness does not observe the emptiness of gustatory consciousness, the emptiness of tactile consciousness does not observe the emptiness of tactile consciousness, and the emptiness of mental consciousness does not observe the emptiness of mental consciousness. The emptiness of visually compounded sensory contact does not observe the emptiness of visually compounded sensory contact, the emptiness of aurally compounded sensory contact does not observe the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact does not observe the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact does not observe the emptiness [F.65.a] of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact does not observe the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact does not observe the emptiness of mentally compounded sensory contact. The emptiness of feelings conditioned by visually compounded sensory contact does not observe the emptiness of feelings conditioned by visually compounded sensory contact. The emptiness of feelings conditioned by aurally compounded sensory contact does not observe the emptiness of feelings conditioned by aurally compounded sensory contact. The emptiness of feelings conditioned by nasally compounded sensory contact does not observe the emptiness of feelings conditioned by nasally compounded sensory contact. The emptiness of feelings conditioned by lingually compounded sensory contact does not observe the emptiness of feelings conditioned by lingually compounded sensory contact. The emptiness of feelings conditioned by corporeally compounded sensory contact does not observe the emptiness of feelings conditioned by corporeally compounded sensory contact. And the emptiness of feelings conditioned by mentally compounded sensory contact does not observe the emptiness of feelings conditioned by mentally compounded sensory contact.

“The emptiness of the earth element does not observe the emptiness of the earth element, the emptiness of the water element does not observe the emptiness of the water element, the emptiness of the fire element does not observe the emptiness of the fire element, the emptiness of the wind element does not observe the emptiness of the wind element, the emptiness of the space element does not observe the emptiness of the space element, and the emptiness of the consciousness element does not observe the emptiness [F.65.b] of the consciousness element.

“The emptiness of ignorance does not observe the emptiness of ignorance, the emptiness of formative predispositions does not observe the emptiness of the emptiness of formative predispositions, the emptiness of consciousness does not observe the emptiness of consciousness, the emptiness of name and form does not observe the emptiness of name and form, the emptiness of the six sense fields does not observe the emptiness of the six sense fields, the emptiness of sensory contact does not observe the emptiness of sensory contact, the emptiness of sensation does not observe the emptiness of sensation, the emptiness of craving does not observe the emptiness of craving, the emptiness of grasping does not observe the emptiness of grasping, the emptiness of the rebirth process does not observe the emptiness of the rebirth process, the emptiness of birth does not observe the emptiness of birth, and the emptiness of aging and death does not observe the emptiness of aging and death.

“The emptiness of the perfection of generosity does not observe the emptiness of the perfection of generosity, the emptiness of the perfection of ethical discipline does not observe the emptiness of the perfection of ethical discipline, the emptiness of the perfection of tolerance does not observe the emptiness of the perfection of tolerance, the emptiness of the perfection of perseverance does not observe the emptiness of the perfection of perseverance, the emptiness of the perfection of meditative concentration does not observe the emptiness of the perfection of meditative concentration, and the emptiness of the perfection of wisdom does not observe [F.66.a] the emptiness of the perfection of wisdom.

“The emptiness of the emptiness of internal phenomena does not observe the emptiness of the emptiness of internal phenomena, the emptiness of the emptiness of external phenomena does not observe the emptiness of the emptiness of external phenomena, the emptiness of the emptiness of external and internal phenomena does not observe the emptiness of the emptiness of external and internal phenomena, the emptiness of the emptiness of emptiness does not observe the emptiness of the emptiness of emptiness, the emptiness of the emptiness of great extent does not observe the emptiness of the emptiness of great extent, the emptiness of the emptiness of ultimate reality does not observe the emptiness of the emptiness of ultimate reality, the emptiness of the emptiness of conditioned phenomena does not observe the emptiness of the emptiness of conditioned phenomena, the emptiness of the emptiness of unconditioned phenomena does not observe the emptiness of the emptiness of unconditioned phenomena, the emptiness of the emptiness of the unlimited does not observe the emptiness of the emptiness of the unlimited, the emptiness of the emptiness of that which has neither beginning nor end does not observe the emptiness of the emptiness of that which has neither beginning nor end, the emptiness of the emptiness of nonexclusion does not observe the emptiness of the emptiness of nonexclusion, the emptiness of the emptiness of inherent nature does not observe the emptiness of the emptiness of inherent nature, the emptiness of the emptiness of all phenomena does not observe the emptiness of the emptiness of all phenomena, the emptiness of the emptiness of intrinsic defining characteristics does not observe the emptiness of the emptiness of intrinsic defining characteristics, the emptiness of the emptiness of that which cannot be apprehended does not observe the emptiness of the emptiness of that which cannot be apprehended, the emptiness of the emptiness of nonentities does not observe the emptiness of the emptiness of nonentities, the emptiness of the emptiness of essential nature does not observe the emptiness of the emptiness of essential nature, and [F.66.b] the emptiness of the emptiness of an essential nature of nonentities does not observe the emptiness of the emptiness of an essential nature of nonentities.

“The emptiness of the applications of mindfulness does not observe the emptiness of the applications of mindfulness, the emptiness of the correct exertions does not observe the emptiness of the correct exertions, the emptiness of the supports for miraculous ability does not observe the emptiness of the supports for miraculous ability, the emptiness of the faculties does not observe the emptiness of the faculties, the emptiness of the powers does not observe the emptiness of the powers, the emptiness of the branches of enlightenment does not observe the emptiness of the branches of enlightenment, and the emptiness of the path does not observe the emptiness of the path.

“The emptiness of the truths of the noble ones does not observe the emptiness of the truths of the noble ones, the emptiness of the meditative concentrations does not observe the emptiness of the meditative concentrations, the emptiness of the immeasurable attitudes does not observe the emptiness of the immeasurable attitudes, the emptiness of the formless absorptions does not observe the emptiness of the formless absorptions, the emptiness of the liberations does not observe the emptiness of the liberations, the emptiness of the serial steps of meditative absorption does not observe the emptiness of the serial steps of meditative absorption, the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation does not observe the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, the [F.67.a] emptiness of the extrasensory powers does not observe the emptiness of the extrasensory powers, the emptiness of the meditative stabilities does not observe the emptiness of the meditative stabilities, the emptiness of the dhāraṇī gateways does not observe the emptiness of the dhāraṇī gateways, the emptiness of the powers of the tathāgatas does not observe the emptiness of the powers of the tathāgatas, the emptiness of the fearlessnesses does not observe the emptiness of the fearlessnesses, the emptiness of the kinds of exact knowledge does not observe the emptiness of the kinds of exact knowledge, the emptiness of great loving kindness does not observe the emptiness of great loving kindness, the emptiness of great compassion does not observe the emptiness of great compassion, and the emptiness of the distinct qualities of the buddhas does not observe the emptiness of the distinct qualities of the buddhas.

“The emptiness of knowledge of all the dharmas does not observe the emptiness of knowledge of all the dharmas, the emptiness of the knowledge of the aspects of the path does not observe the emptiness of the knowledge of the aspects of the path, and the emptiness of all-aspect omniscience does not observe the emptiness of all-aspect omniscience.

“Kauśika, so it is that those who do not train in this emptiness train in emptiness through there not being two‍—that is to say, they train in the emptiness of physical forms without any dividing into two,663 they train in the emptiness of feelings without any dividing into two, they train in the emptiness of perceptions without any dividing into two, they train in the emptiness of formative predispositions without any dividing into two, and they train in the emptiness of consciousness without any dividing into two; they train in the emptiness of the eyes without any dividing into two, they train in the emptiness [F.67.b] of the ears without any dividing into two, they train in the emptiness of the nose without any dividing into two, they train in the emptiness of the tongue without any dividing into two, they train in the emptiness of the body without any dividing into two, and they train in the emptiness of the mental faculty without any dividing into two; they train in the emptiness of sights without any dividing into two, they train in the emptiness of sounds without any dividing into two, they train in the emptiness of odors without any dividing into two, they train in the emptiness of tastes without any dividing into two, they train in the emptiness of tangibles without any dividing into two, and they train in the emptiness of mental phenomena without any dividing into two; they train in the emptiness of visual consciousness without any dividing into two, they train in the emptiness of auditory consciousness without any dividing into two, they train in the emptiness of olfactory consciousness without any dividing into two, they train in the emptiness of gustatory consciousness without any dividing into two, they train in the emptiness of tactile consciousness without any dividing into two, and they train in the emptiness of mental consciousness without any dividing into two; they train in the emptiness of visually compounded sensory contact without any dividing into two, they train in the emptiness of aurally compounded sensory contact without any dividing into two, they train in the emptiness of nasally compounded sensory contact without any dividing into two, they train in the emptiness of lingually compounded sensory contact without any dividing into two, they train in the emptiness of corporeally compounded sensory contact without any dividing into two, and they train in the emptiness of mentally compounded sensory contact without any dividing into two; they train in the emptiness of feelings conditioned by visually compounded sensory contact without any dividing into two, they train in the emptiness of feelings conditioned by aurally compounded sensory contact without any dividing into two, they train in the emptiness of feelings conditioned by nasally compounded sensory contact [F.68.a] without any dividing into two, they train in the emptiness of feelings conditioned by lingually compounded sensory contact without any dividing into two, they train in the emptiness of feelings conditioned by corporeally compounded sensory contact without any dividing into two, and they train in the emptiness of feelings conditioned by mentally compounded sensory contact without any dividing into two; they train in the emptiness of the earth element without any dividing into two, they train in the emptiness of the water element without any dividing into two, they train in the emptiness of the fire element without any dividing into two, they train in the emptiness of the wind element without any dividing into two, they train in the emptiness of the space element without any dividing into two, and they train in the emptiness of the consciousness element without any dividing into two; they train in the emptiness of ignorance without any dividing into two, they train in the emptiness of formative predispositions without any dividing into two, they train in the emptiness of consciousness without any dividing into two, they train in the emptiness of name and form without any dividing into two, they train in the emptiness of the six sense fields without any dividing into two, they train in the emptiness of sensory contact without any dividing into two, they train in the emptiness of sensation without any dividing into two, they train in the emptiness of craving without any dividing into two, they train in the emptiness of grasping without any dividing into two, they train in the emptiness of the rebirth process without any dividing into two, they train in the emptiness of birth without any dividing into two, and they train in the emptiness of aging and death without any dividing into two; they train in the emptiness of the perfection of generosity without any dividing into two, they train in the emptiness of the perfection of ethical discipline without any dividing into two, they train in the emptiness of the perfection of tolerance without any dividing into two, they train in the emptiness of the perfection of perseverance without any dividing [F.68.b] into two, they train in the emptiness of the perfection of meditative concentration without any dividing into two, and they train in the emptiness of the perfection of wisdom without any dividing into two; they train in the emptiness of the emptiness of internal phenomena without any dividing into two, they train in the emptiness of the emptiness of external phenomena without any dividing into two, they train in the emptiness of the emptiness of external and internal phenomena without any dividing into two, they train in the emptiness of the emptiness of emptiness without any dividing into two, they train in the emptiness of the emptiness of great extent without any dividing into two, they train in the emptiness of the emptiness of ultimate reality without any dividing into two, they train in the emptiness of the emptiness of conditioned phenomena without any dividing into two, they train in the emptiness of the emptiness of unconditioned phenomena without any dividing into two, they train in the emptiness of the emptiness of the unlimited without any dividing into two, they train in the emptiness of the emptiness of that which has neither beginning nor end without any dividing into two, they train in the emptiness of the emptiness of nonexclusion without any dividing into two, they train in the emptiness of the emptiness of inherent nature without any dividing into two, they train in the emptiness of the emptiness of all phenomena without any dividing into two, they train in the emptiness of the emptiness of intrinsic defining characteristics without any dividing into two, they train in the emptiness of the emptiness of that which cannot be apprehended without any dividing into two, they train in the emptiness of the emptiness of nonentities without any dividing into two, they train in the emptiness of the emptiness of essential nature without any dividing into two, and they train in the emptiness of the emptiness of an essential nature of nonentities without any dividing into two; they train in the emptiness of the applications of mindfulness without any dividing into two, they train in the emptiness of the correct exertions without any dividing into two, they train in the emptiness of the supports for miraculous ability without any dividing into two, they train in the emptiness of the faculties without any dividing into two, they train in the emptiness of the powers without any dividing into two, they train in the emptiness of the branches of enlightenment without [F.69.a] any dividing into two, and they train in the emptiness of the path without any dividing into two; they train in the emptiness of the truths of the noble ones without any dividing into two, they train in the emptiness of the meditative concentrations without any dividing into two, they train in the emptiness of the immeasurable attitudes without any dividing into two, they train in the emptiness of the formless absorptions without any dividing into two, they train in the emptiness of the liberations without any dividing into two, they train in the emptiness of the serial steps of meditative absorption without any dividing into two, they train in the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation without any dividing into two, they train in the emptiness of the extrasensory powers without any dividing into two, they train in the emptiness of the meditative stabilities without any dividing into two, they train in the emptiness of the dhāraṇī gateways without any dividing into two, they train in the emptiness of the powers of the tathāgatas without any dividing into two, they train in the emptiness of the fearlessnesses without any dividing into two, they train in the emptiness of the kinds of exact knowledge without any dividing into two, they train in the emptiness of great loving kindness without any dividing into two, they train in the emptiness of great compassion without any dividing into two, and they train in the emptiness of the distinct qualities of the buddhas without any dividing into two; they train in the emptiness of knowledge of all the dharmas without any dividing into two, they train in the emptiness of the knowledge of the aspects of the path without any dividing into two, and they train in the emptiness of all-aspect omniscience without any dividing into two. [B6]

“Kauśika, in regard to those who train in the emptiness of physical forms without any dividing into two, those who train in the emptiness of feelings without any dividing into two, those who train in the emptiness of perceptions without any dividing into two, those who train in the emptiness [F.69.b] of formative predispositions without any dividing into two, and those who train in the emptiness of consciousness without any dividing into two; those who train in the emptiness of the eyes without any dividing into two, those who train in the emptiness of the ears without any dividing into two, those who train in the emptiness of the nose without any dividing into two, those who train in the emptiness of the tongue without any dividing into two, those who train in the emptiness of the body without any dividing into two, and those who train in the emptiness of the mental faculty without any dividing into two; those who train in the emptiness of sights without any dividing into two, those who train in the emptiness of sounds without any dividing into two, those who train in the emptiness of odors without any dividing into two, those who train in the emptiness of tastes without any dividing into two, those who train in the emptiness of tangibles without any dividing into two, and those who train in the emptiness of mental phenomena without any dividing into two; those who train in the emptiness of visual consciousness without any dividing into two, those who train in the emptiness of auditory consciousness without any dividing into two, those who train in the emptiness of olfactory consciousness without any dividing into two, those who train in the emptiness of gustatory consciousness without any dividing into two, those who train in the emptiness of tactile consciousness without any dividing into two, and those who train in the emptiness of mental consciousness without any dividing into two; those who train in the emptiness of visually compounded sensory contact without any dividing into two, those who train in the emptiness of aurally compounded sensory contact without any dividing into two, those who train in the emptiness of nasally compounded sensory contact without any dividing into two, those who train in the emptiness of lingually compounded sensory contact without any dividing into two, those who train in the emptiness of corporeally compounded sensory contact without any dividing into two, and those who train in the emptiness of mentally compounded sensory contact without any dividing into two; those who train in the emptiness of feelings conditioned by visually compounded sensory contact without any dividing into two, [F.70.a] those who train in the emptiness of feelings conditioned by aurally compounded sensory contact without any dividing into two, those who train in the emptiness of feelings conditioned by nasally compounded sensory contact without any dividing into two, those who train in the emptiness of feelings conditioned by lingually compounded sensory contact without any dividing into two, those who train in the emptiness of feelings conditioned by corporeally compounded sensory contact without any dividing into two, and those who train in the emptiness of feelings conditioned by mentally compounded sensory contact without any dividing into two; those who train in the emptiness of the earth element without any dividing into two, those who train in the emptiness of the water element without any dividing into two, those who train in the emptiness of the fire element without any dividing into two, those who train in the emptiness of the wind element without any dividing into two, those who train in the emptiness of the space element without any dividing into two, and those who train in the emptiness of the consciousness element without any dividing into two; those who train in the emptiness of ignorance without any dividing into two, those who train in the emptiness of formative predispositions without any dividing into two, those who train in the emptiness of consciousness without any dividing into two, those who train in the emptiness of name and form without any dividing into two, those who train in the emptiness of the six sense fields without any dividing into two, those who train in the emptiness of sensory contact without any dividing into two, those who train in the emptiness of sensation without any dividing into two, those who train in the emptiness of craving without any dividing into two, those who train in the emptiness of grasping without any dividing into two, those who train in the emptiness of the rebirth process without any dividing into two, those who train in the emptiness of birth without any dividing into two, and those who train in the emptiness of aging and death without any dividing into two; those who train in the emptiness of the perfection of generosity without any dividing into two, those who train in the emptiness of the perfection of ethical [F.70.b] discipline without any dividing into two, those who train in the emptiness of the perfection of tolerance without any dividing into two, those who train in the emptiness of the perfection of perseverance without any dividing into two, those who train in the emptiness of the perfection of meditative concentration without any dividing into two, and those who train in the emptiness of the perfection of wisdom without any dividing into two; those who train in the emptiness of the emptiness of internal phenomena without any dividing into two, those who train in the emptiness of the emptiness of external phenomena without any dividing into two, those who train in the emptiness of the emptiness of external and internal phenomena without any dividing into two, those who train in the emptiness of the emptiness of emptiness without any dividing into two, those who train in the emptiness of the emptiness of great extent without any dividing into two, those who train in the emptiness of the emptiness of ultimate reality without any dividing into two, those who train in the emptiness of the emptiness of conditioned phenomena without any dividing into two, those who train in the emptiness of the emptiness of unconditioned phenomena without any dividing into two, those who train in the emptiness of the emptiness of the unlimited without any dividing into two, those who train in the emptiness of the emptiness of that which has neither beginning nor end without any dividing into two, those who train in the emptiness of the emptiness of nonexclusion without any dividing into two, those who train in the emptiness of the emptiness of inherent nature without any dividing into two, those who train in the emptiness of the emptiness of all phenomena without any dividing into two, those who train in the emptiness of the emptiness of intrinsic defining characteristics without any dividing into two, those who train in the emptiness of the emptiness of that which cannot be apprehended without any dividing into two, those who train in the emptiness of the emptiness of nonentities without any dividing into two, those who train in the emptiness of the emptiness of essential nature without any dividing into two, and those who train in the emptiness of the emptiness of an essential nature of nonentities without any dividing into two; those who train in the emptiness of the applications of mindfulness without any dividing into two, those who train in the emptiness of the correct exertions without any dividing [F.71.a] into two, those who train in the emptiness of the supports for miraculous ability without any dividing into two, those who train in the emptiness of the faculties without any dividing into two, those who train in the emptiness of the powers without any dividing into two, those who train in the emptiness of the branches of enlightenment without any dividing into two, and those who train in the emptiness of the path without any dividing into two; those who train in the emptiness of the truths of the noble ones without any dividing into two, those who train in the emptiness of the meditative concentrations without any dividing into two, those who train in the emptiness of the immeasurable attitudes without any dividing into two, those who train in the emptiness of the formless absorptions without any dividing into two, those who train in the emptiness of the liberations without any dividing into two, those who train in the emptiness of the serial steps of meditative absorption without any dividing into two, those who train in the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation without any dividing into two, those who train in the emptiness of the extrasensory powers without any dividing into two, those who train in the emptiness of the meditative stabilities without any dividing into two, those who train in the emptiness of the dhāraṇī gateways without any dividing into two, those who train in the emptiness of the powers of the tathāgatas without any dividing into two, those who train in the emptiness of the fearlessnesses without any dividing into two, those who train in the emptiness of the kinds of exact knowledge without any dividing into two, those who train in the emptiness of great loving kindness without any dividing into two, those who train in the emptiness of great compassion without any dividing into two, and those who train in the emptiness of the distinct qualities of the buddhas without any dividing into two; those who train in the emptiness of knowledge of all the dharmas without any dividing into two, those who train [F.71.b] in the emptiness of the knowledge of the aspects of the path without any dividing into two, and those who train in the emptiness of all-aspect omniscience without any dividing into two ––they train in the perfection of generosity without any dividing into two, train in the perfection of ethical discipline without any dividing into two, train in the perfection of tolerance without any dividing into two, train in the perfection of perseverance without any dividing into two, train in the perfection of meditative concentration without any dividing into two, and train in the perfection of wisdom without any dividing into two; train in the emptiness of internal phenomena without any dividing into two, train in the emptiness of external phenomena without any dividing into two, train in the emptiness of external and internal phenomena without any dividing into two, train in the emptiness of emptiness without any dividing into two, train in the emptiness of great extent without any dividing into two, train in the emptiness of ultimate reality without any dividing into two, train in the emptiness of conditioned phenomena without any dividing into two, train in the emptiness of unconditioned phenomena without any dividing into two, train in the emptiness of the unlimited without any dividing into two, train in the emptiness of that which has neither beginning nor end without any dividing into two, train in the emptiness of nonexclusion without any dividing into two, train in the emptiness of inherent nature without any dividing into two, train in the emptiness of all phenomena without any dividing into two, train in the emptiness of intrinsic defining characteristics without any dividing into two, train in the emptiness of that which cannot be apprehended without any dividing into two, train in the emptiness of nonentities without any dividing into two, train in the emptiness of essential nature without any dividing into two, and train in the emptiness of an essential nature of nonentities without any dividing into two; train in the applications of mindfulness without any dividing into two, train in the correct [F.72.a] exertions without any dividing into two, train in the supports for miraculous ability without any dividing into two, train in the faculties without any dividing into two, train in the powers without any dividing into two, train in the branches of enlightenment without any dividing into two, and train in the noble eightfold path without any dividing into two; train in the truths of the noble ones without any dividing into two, train in the meditative concentrations without any dividing into two, train in the immeasurable attitudes without any dividing into two, train in the formless absorptions without any dividing into two, train in the liberations without any dividing into two, train in the serial steps of meditative absorption without any dividing into two, train in the emptiness, signlessness, and wishlessness gateways to liberation without any dividing into two, train in the extrasensory powers without any dividing into two, train in the meditative stabilities without any dividing into two, train in the dhāraṇī gateways without any dividing into two, train in the powers of the tathāgatas without any dividing into two, train in the fearlessnesses without any dividing into two, train in the kinds of exact knowledge without any dividing into two, train in great loving kindness without any dividing into two, train in great compassion without any dividing into two, and train in the eighteen distinct qualities of the buddhas without any dividing into two; train in the fruit of having entered the stream without any dividing into two, train in the fruit of once-returner without any dividing into two, train in the fruit of non-returner without any dividing into two, train in arhatship without any [F.72.b] dividing into two, train in individual enlightenment without any dividing into two, and train in buddahood without any dividing into two; train in omniscience without any dividing into two, and train in all-aspect omniscience without any dividing into two.

“Those who train in the perfection of generosity without any dividing into two, those who train in the perfection of ethical discipline without any dividing into two, those who train in the perfection of tolerance without any dividing into two, those who train in the perfection of perseverance without any dividing into two, those who train in the perfection of meditative concentration without any dividing into two, and those who train in the perfection of wisdom without any dividing into two; those who train in the emptiness of internal phenomena without any dividing into two, those who train in the emptiness of external phenomena without any dividing into two, those who train in the emptiness of external and internal phenomena without any dividing into two, those who train in the emptiness of emptiness without any dividing into two, those who train in the emptiness of great extent without any dividing into two, those who train in the emptiness of ultimate reality without any dividing into two, those who train in the emptiness of conditioned phenomena without any dividing into two, those who train in the emptiness of unconditioned phenomena without any dividing into two, those who train in the emptiness of the unlimited without any dividing into two, those who train in the emptiness of that which has neither beginning nor end without any dividing into two, those who train in the emptiness of nonexclusion without any dividing into two, those who train in the emptiness of inherent nature without any dividing into two, those who train in the emptiness of all phenomena without any dividing into two, those who train in the emptiness of intrinsic defining characteristics without any dividing into two, those who train in the emptiness of that which cannot be apprehended without any dividing into two, those who train in the emptiness of nonentities [F.73.a] without any dividing into two, those who train in the emptiness of essential nature without any dividing into two, and those who train in the emptiness of an essential nature of nonentities without any dividing into two; those who train in the applications of mindfulness without any dividing into two, those who train in the correct exertions without any dividing into two, those who train in the supports for miraculous ability without any dividing into two, those who train in the faculties without any dividing into two, those who train in the powers without any dividing into two, those who train in the branches of enlightenment without any dividing into two, and those who train in the noble eightfold path without any dividing into two; those who train in the truths of the noble ones without any dividing into two, those who train in the meditative concentrations without any dividing into two, those who train in the immeasurable attitudes without any dividing into two, those who train in the formless absorptions without any dividing into two, those who train in the liberations without any dividing into two, those who train in the serial steps of meditative absorption without any dividing into two, those who train in the emptiness, signlessness, and wishlessness gateways to liberation without any dividing into two, those who train in the extrasensory powers without any dividing into two, those who train in the meditative stabilities without any dividing into two, those who train in the dhāraṇī gateways without any dividing into two, those who train in the powers of the tathāgatas without any dividing into two, those who train in the fearlessnesses without any dividing into two, those who train in the kinds of exact knowledge without any dividing into two, those who train in great loving kindness without any dividing into two, those who train in great compassion without any dividing into two, and those who train in [F.73.b] the distinct qualities of the buddhas without any dividing into two; those who train in the fruit of having entered the stream without any dividing into two, those who train in the fruit of once-returner without any dividing into two, those who train in the fruit of non-returner without any dividing into two, those who train in arhatship without any dividing into two, those who train in individual enlightenment without any dividing into two, and those who train in buddhahood without any dividing into two; those who train in omniscience without any dividing into two, and those who train in all-aspect omniscience without any dividing into two––they train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two.

“Those who train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two, do not train in order to enhance or diminish physical forms, do not train in order to enhance or diminish feelings, do not train in order to enhance or diminish perceptions, do not train in order to enhance or diminish formative predispositions, and do not train in order to enhance or diminish consciousness; do not train in order to enhance or diminish the eyes, do not train in order to enhance or diminish the ears, do not train in order to enhance or diminish the nose, do not train in order to enhance or diminish the tongue, do not train in order to enhance or diminish the body, and do not train in order to enhance or diminish the mental faculty; do not train in order to enhance or diminish sights, do not train in order to enhance or diminish sounds, do not train in order to enhance or diminish odors, do not train in order to enhance or diminish tastes, do not train in order to enhance or diminish tangibles, [F.74.a] and do not train in order to enhance or diminish mental phenomena; do not train in order to enhance or diminish visual consciousness, do not train in order to enhance or diminish auditory consciousness, do not train in order to enhance or diminish olfactory consciousness, do not train in order to enhance or diminish gustatory consciousness, do not train in order to enhance or diminish tactile consciousness, and do not train in order to enhance or diminish mental consciousness; do not train in order to enhance or diminish visually compounded sensory contact, do not train in order to enhance or diminish aurally compounded sensory contact, do not train in order to enhance or diminish nasally compounded sensory contact, do not train in order to enhance or diminish lingually compounded sensory contact, do not train in order to enhance or diminish corporeally compounded sensory contact, and do not train in order to enhance or diminish mentally compounded sensory contact; do not train in order to enhance or diminish feelings conditioned by visually compounded sensory contact, do not train in order to enhance or diminish feelings conditioned by aurally compounded sensory contact, do not train in order to enhance or diminish feelings conditioned by nasally compounded sensory contact, do not train in order to enhance or diminish feelings conditioned by lingually compounded sensory contact, do not train in order to enhance or diminish feelings conditioned by corporeally compounded sensory contact, and do not train in order to enhance or diminish feelings conditioned by mentally compounded sensory contact; do not train in order to enhance or diminish the earth element, do not train in order to enhance or [F.74.b] diminish the water element, do not train in order to enhance or diminish the fire element, do not train in order to enhance or diminish the wind element, do not train in order to enhance or diminish the space element, and do not train in order to enhance or diminish the consciousness element; do not train in order to enhance or diminish ignorance, do not train in order to enhance or diminish formative predispositions, do not train in order to enhance or diminish consciousness, do not train in order to enhance or diminish name and form, do not train in order to enhance or diminish the six sense fields, do not train in order to enhance or diminish sensory contact, do not train in order to enhance or diminish sensation, do not train in order to enhance or diminish craving, do not train in order to enhance or diminish grasping, do not train in order to enhance or diminish the rebirth process, do not train in order to enhance or diminish birth, and do not train in order to enhance or diminish aging and death; do not train in order to enhance or diminish the perfection of generosity, do not train in order to enhance or diminish the perfection of ethical discipline, do not train in order to enhance or diminish the perfection of tolerance, do not train in order to enhance or diminish the perfection of perseverance, do not train in order to enhance or diminish the perfection of meditative concentration, and do not train in order to enhance or diminish the perfection of wisdom; do not train in order to [F.75.a] enhance or diminish the emptiness of internal phenomena, do not train in order to enhance or diminish the emptiness of external phenomena, do not train in order to enhance or diminish the emptiness of external and internal phenomena, do not train in order to enhance or diminish the emptiness of emptiness, do not train in order to enhance or diminish the emptiness of great extent, do not train in order to enhance or diminish the emptiness of ultimate reality, do not train in order to enhance or diminish the emptiness of conditioned phenomena, do not train in order to enhance or diminish the emptiness of unconditioned phenomena, do not train in order to enhance or diminish the emptiness of the unlimited, do not train in order to enhance or diminish the emptiness of that which has neither beginning nor end, do not train in order to enhance or diminish the emptiness of nonexclusion, do not train in order to enhance or diminish the emptiness of inherent nature, do not train in order to enhance or diminish the emptiness of all phenomena, do not train in order to enhance or diminish the emptiness of intrinsic defining characteristics, do not train in order to enhance or diminish the emptiness of that which cannot be apprehended, do not train in order to enhance or diminish the emptiness of nonentities, do not train in order to enhance or diminish the emptiness of essential nature, and do not train in order to enhance or diminish the emptiness of an essential nature of nonentities; do not train in order to enhance or diminish the applications of mindfulness, do not train in order to enhance or diminish the correct exertions, do not train in order to enhance or diminish the supports for miraculous ability, [F.75.b] do not train in order to enhance or diminish the faculties, do not train in order to enhance or diminish the powers, do not train in order to enhance or diminish the branches of enlightenment, and do not train in order to enhance or diminish the noble eightfold path; do not train in order to enhance or diminish the truths of the noble ones, do not train in order to enhance or diminish the meditative concentrations, do not train in order to enhance or diminish the immeasurable attitudes, do not train in order to enhance or diminish the formless absorptions, do not train in order to enhance or diminish the liberations, do not train in order to enhance or diminish the serial steps of meditative absorption, do not train in order to enhance or diminish the emptiness, signlessness, and wishlessness gateways to liberation, do not train in order to enhance or diminish the extrasensory powers, do not train in order to enhance or diminish the meditative stabilities, do not train in order to enhance or diminish the dhāraṇī gateways, do not train in order to enhance or diminish the powers of the tathāgatas, do not train in order to enhance or diminish the fearlessnesses, do not train in order to enhance or diminish the kinds of exact knowledge, do not train in order to enhance or diminish great loving kindness, do not train in order to enhance or diminish great compassion, and do not train in order to enhance or diminish [F.76.a] the distinct qualities of the buddhas; do not train in order to enhance or diminish the fruit of having entered the stream, do not train in order to enhance or diminish the fruit of once-returner, do not train in order to enhance or diminish the fruit of non-returner, do not train in order to enhance or diminish arhatship, do not train in order to enhance or diminish individual enlightenment, do not train in order to enhance or diminish the knowledge of the aspects of the path, and do not train in order to enhance or diminish all-aspect omniscience.

“Accordingly, those who do not train in order to enhance or diminish physical forms, those who do not train in order to enhance or diminish feelings, those who do not train in order to enhance or diminish perceptions, those who do not train in order to enhance or diminish formative predispositions, and those who do not train in order to enhance or diminish consciousness; those who do not train in order to enhance or diminish the eyes, those who do not train in order to enhance or diminish the ears, those who do not train in order to enhance or diminish the nose, those who do not train in order to enhance or diminish the tongue, those who do not train in order to enhance or diminish the body, and those who do not train in order to enhance or diminish the mental faculty; those who do not train in order to enhance or diminish sights, those who do not train in order to enhance or diminish sounds, those who do not train in order to enhance or diminish odors, those who do not train in order to enhance or diminish tastes, those who do not train in order to enhance or diminish tangibles, [F.76.b] and those who do not train in order to enhance or diminish mental phenomena; those who do not train in order to enhance or diminish visual consciousness, those who do not train in order to enhance or diminish auditory consciousness, those who do not train in order to enhance or diminish olfactory consciousness, those who do not train in order to enhance or diminish gustatory consciousness, those who do not train in order to enhance or diminish tactile consciousness, and those who do not train in order to enhance or diminish mental consciousness; those who do not train in order to enhance or diminish visually compounded sensory contact, those who do not train in order to enhance or diminish aurally compounded sensory contact, those who do not train in order to enhance or diminish nasally compounded sensory contact, those who do not train in order to enhance or diminish lingually compounded sensory contact, those who do not train in order to enhance or diminish corporeally compounded sensory contact, and those who do not train in order to enhance or diminish mentally compounded sensory contact; those who do not train in order to enhance or diminish feelings conditioned by visually compounded sensory contact, those who do not train in order to enhance or diminish feelings conditioned by aurally compounded sensory contact, those who do not train in order to enhance or diminish feelings conditioned by nasally compounded sensory contact, those who do not train in order to enhance or diminish feelings conditioned by lingually compounded sensory contact, those who do not train in order to enhance or diminish feelings conditioned by corporeally compounded sensory contact, and those who do not train in order to enhance or diminish feelings [F.77.a] conditioned by mentally compounded sensory contact; those who do not train in order to enhance or diminish the earth element, those who do not train in order to enhance or diminish the water element, those who do not train in order to enhance or diminish the fire element, those who do not train in order to enhance or diminish the wind element, those who do not train in order to enhance or diminish the space element, and those who do not train in order to enhance or diminish the consciousness element; those who do not train in order to enhance or diminish ignorance, those who do not train in order to enhance or diminish formative predispositions, those who do not train in order to enhance or diminish consciousness, those who do not train in order to enhance or diminish name and form, those who do not train in order to enhance or diminish the six sense fields, those who do not train in order to enhance or diminish sensory contact, those who do not train in order to enhance or diminish sensation, those who do not train in order to enhance or diminish craving, those who do not train in order to enhance or diminish grasping, those who do not train in order to enhance or diminish the rebirth process, those who do not train in order to enhance or diminish birth, and those who do not train in order to enhance or diminish aging and death; those who do not train in order to enhance or diminish the perfection of generosity, those who do not train in order to enhance or diminish the perfection of ethical discipline, those who do not train in order to enhance or diminish the perfection of tolerance, those who do not train in order to enhance or [F.77.b] diminish the perfection of perseverance, those who do not train in order to enhance or diminish the perfection of meditative concentration, and those who do not train in order to enhance or diminish the perfection of wisdom; those who do not train in order to enhance or diminish the emptiness of internal phenomena, those who do not train in order to enhance or diminish the emptiness of external phenomena, those who do not train in order to enhance or diminish the emptiness of external and internal phenomena, those who do not train in order to enhance or diminish the emptiness of emptiness, those who do not train in order to enhance or diminish the emptiness of great extent, those who do not train in order to enhance or diminish the emptiness of ultimate reality, those who do not train in order to enhance or diminish the emptiness of conditioned phenomena, those who do not train in order to enhance or diminish the emptiness of unconditioned phenomena, those who do not train in order to enhance or diminish the emptiness of the unlimited, those who do not train in order to enhance or diminish the emptiness of that which has neither beginning nor end, those who do not train in order to enhance or diminish the emptiness of nonexclusion, those who do not train in order to enhance or diminish the emptiness of inherent nature, those who do not train in order to enhance or diminish the emptiness of all phenomena, those who do not train in order to enhance or diminish the emptiness of intrinsic defining characteristics, those who do not train in order to enhance or diminish the emptiness of that which cannot be apprehended, those who do not train in order to enhance or diminish the emptiness of nonentities, those who do not train in order to enhance or diminish the emptiness of essential nature, and those who do not train in order to enhance or diminish the emptiness of an essential nature of nonentities; those who do not train in order to [F.78.a] enhance or diminish the applications of mindfulness, those who do not train in order to enhance or diminish the correct exertions, those who do not train in order to enhance or diminish the supports for miraculous ability, those who do not train in order to enhance or diminish the faculties, those who do not train in order to enhance or diminish the powers, those who do not train in order to enhance or diminish the branches of enlightenment, and those who do not train in order to enhance or diminish the noble eightfold path; those who do not train in order to enhance or diminish the truths of the noble ones, those who do not train in order to enhance or diminish the meditative concentrations, those who do not train in order to enhance or diminish the immeasurable attitudes, those who do not train in order to enhance or diminish the formless absorptions, those who do not train in order to enhance or diminish the eight liberations, those who do not train in order to enhance or diminish the serial steps of meditative absorption, those who do not train in order to enhance or diminish the emptiness, signlessness, and wishlessness gateways to liberation, those who do not train in order to enhance or diminish the extrasensory powers, those who do not train in order to enhance or diminish the meditative stabilities, those who do not train in order to enhance or diminish the dhāraṇī gateways, those who do not train in order to enhance or diminish the powers of the tathāgatas, those who do not train in order to enhance or diminish the fearlessnesses, those who do not train [F.78.b] in order to enhance or diminish the kinds of exact knowledge, those who do not train in order to enhance or diminish great loving kindness, those who do not train in order to enhance or diminish great compassion, and those who do not train in order to enhance or diminish the distinct qualities of the buddhas; those who do not train in order to enhance or diminish the fruit of having entered the stream, those who do not train in order to enhance or diminish the fruit of once-returner, those who do not train in order to enhance or diminish the fruit of non-returner, those who do not train in order to enhance or diminish arhatship, those who do not train in order to enhance or diminish individual enlightenment, those who do not train in order to enhance or diminish the knowledge of the aspects of the path, and those who do not train in order to enhance or diminish all-aspect omniscience––they do not train in order to accept or negate physical forms, they do not train in order to accept or negate feelings, they do not train in order to accept or negate perceptions, they do not train in order to accept or negate formative predispositions, and they do not train in order to accept or negate consciousness; they do not train in order to accept or negate the eyes, they do not train in order to accept or negate the ears, they do not train in order to accept or negate the nose, they do not train in order to accept or negate the tongue, they do not train in order to accept or negate the body, and they do not train in order to accept or negate the mental faculty; they do not train in order to accept or negate sights, they do not [F.79.a] train in order to accept or negate sounds, they do not train in order to accept or negate odors, they do not train in order to accept or negate tastes, they do not train in order to accept or negate tangibles, and they do not train in order to accept or negate mental phenomena; they do not train in order to accept or negate visual consciousness, they do not train in order to accept or negate auditory consciousness, they do not train in order to accept or negate olfactory consciousness, they do not train in order to accept or negate gustatory consciousness, they do not train in order to accept or negate tactile consciousness, and they do not train in order to accept or negate mental consciousness; they do not train in order to accept or negate visually compounded sensory contact, they do not train in order to accept or negate aurally compounded sensory contact, they do not train in order to accept or negate nasally compounded sensory contact, they do not train in order to accept or negate lingually compounded sensory contact, they do not train in order to accept or negate corporeally compounded sensory contact, and they do not train in order to accept or negate mentally compounded sensory contact; they do not train in order to accept or negate feelings conditioned by visually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, they do not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, they do not train in order to [F.79.b] accept or negate feelings conditioned by lingually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and they do not train in order to accept or negate feelings conditioned by mentally compounded sensory contact; they do not train in order to accept or negate the earth element, they do not train in order to accept or negate the water element, they do not train in order to accept or negate the fire element, they do not train in order to accept or negate the wind element, they do not train in order to accept or negate the space element, and they do not train in order to accept or negate the consciousness element; they do not train in order to accept or negate ignorance, they do not train in order to accept or negate formative predispositions, they do not train in order to accept or negate consciousness, they do not train in order to accept or negate name and form, they do not train in order to accept or negate the six sense fields, they do not train in order to accept or negate sensory contact, they do not train in order to accept or negate sensation, they do not train in order to accept or negate craving, they do not train in order to accept or negate grasping, they do not train in order to accept or negate the rebirth process, they do not train in order to accept or negate birth, and they do not train in order to accept or negate aging and death; they do not train in order to accept or negate the perfection of generosity, they do not train in order to accept or negate the perfection of ethical discipline, they do not train in order to accept or negate the perfection of tolerance, they do not train in order to [F.80.a] accept or negate the perfection of perseverance, they do not train in order to accept or negate the perfection of meditative concentration, and they do not train in order to accept or negate the perfection of wisdom; they do not train in order to accept or negate the emptiness of internal phenomena, they do not train in order to accept or negate the emptiness of external phenomena, they do not train in order to accept or negate the emptiness of external and internal phenomena, they do not train in order to accept or negate the emptiness of emptiness, they do not train in order to accept or negate the emptiness of great extent, they do not train in order to accept or negate the emptiness of ultimate reality, they do not train in order to accept or negate the emptiness of conditioned phenomena, they do not train in order to accept or negate the emptiness of unconditioned phenomena, they do not train in order to accept or negate the emptiness of the unlimited, they do not train in order to accept or negate the emptiness of that which has neither beginning nor end, they do not train in order to accept or negate the emptiness of nonexclusion, they do not train in order to accept or negate the emptiness of inherent nature, they do not train in order to accept or negate the emptiness of all phenomena, they do not train in order to accept or negate the emptiness of intrinsic defining characteristics, they do not train in order to accept or negate the emptiness of that which cannot be apprehended, they do not train in order to accept or negate the emptiness of nonentities, they do not train in order to accept or negate the emptiness of essential nature, and they do not train in order to accept or negate [F.80.b] the emptiness of an essential nature of nonentities; they do not train in order to accept or negate the applications of mindfulness, they do not train in order to accept or negate the correct exertions, they do not train in order to accept or negate the supports for miraculous ability, they do not train in order to accept or negate the faculties, they do not train in order to accept or negate the powers, they do not train in order to accept or negate the branches of enlightenment, and they do not train in order to accept or negate the noble eightfold path; they do not train in order to accept or negate the truths of the noble ones, they do not train in order to accept or negate the meditative concentrations, they do not train in order to accept or negate the immeasurable attitudes, they do not train in order to accept or negate the formless absorptions, they do not train in order to accept or negate the eight liberations, they do not train in order to accept or negate the nine serial steps of meditative absorption, they do not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, they do not train in order to accept or negate the extrasensory powers, they do not train in order to accept or negate the meditative stabilities, they do not train in order to accept or negate the dhāraṇī gateways, they do not train in order to accept or negate the powers of the tathāgatas, they do not train in order to accept or negate the fearlessnesses, they [F.81.a] do not train in order to accept or negate the kinds of exact knowledge, they do not train in order to accept or negate great loving kindness, they do not train in order to accept or negate great compassion, and they do not train in order to accept or negate the distinct qualities of the buddhas; they do not train in order to accept or negate the fruit of having entered the stream, they do not train in order to accept or negate the fruit of once-returner, they do not train in order to accept or negate the fruit of non-returner, they do not train in order to accept or negate arhatship, they do not train in order to accept or negate individual enlightenment, they do not train in order to accept or negate the knowledge of the aspects of the path, and they do not train in order to accept or negate all-aspect omniscience.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, do bodhisattva great beings who train like that not train in order to accept or negate physical forms, do they not train in order to accept or negate feelings, do they not train in order to accept or negate perceptions, do they not train in order to accept or negate formative predispositions, and do they not train in order to accept or negate consciousness? Do they not train in order to accept or negate the eyes, do they not train in order to accept or negate the ears, do they not train in order to accept or negate the nose, do they not train in order to accept or negate the tongue, [F.81.b] do they not train in order to accept or negate the body, and do they not train in order to accept or negate the mental faculty? Do they not train in order to accept or negate sights, they do not train in order to accept or negate sounds, do they not train in order to accept or negate odors, do they not train in order to accept or negate tastes, do they not train in order to accept or negate tangibles, and do they not train in order to accept or negate mental phenomena? Do they not train in order to accept or negate visual consciousness, do they not train in order to accept or negate auditory consciousness, do they not train in order to accept or negate olfactory consciousness, do they not train in order to accept or negate gustatory consciousness, do they not train in order to accept or negate tactile consciousness, and do they not train in order to accept or negate mental consciousness? Do they not train in order to accept or negate visually compounded sensory contact, do they not train in order to accept or negate aurally compounded sensory contact, do they not train in order to accept or negate nasally compounded sensory contact, do they not train in order to accept or negate lingually compounded sensory contact, do they not train in order to accept or negate corporeally compounded sensory contact, and do they not train in order to accept or negate mentally compounded sensory contact? Do they not train in order to accept or negate feelings conditioned by visually compounded [F.82.a] sensory contact, do they not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, do they not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, do they not train in order to accept or negate feelings conditioned by lingually compounded sensory contact, do they not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and do they not train in order to accept or negate feelings conditioned by mentally compounded sensory contact? Do they not train in order to accept or negate the earth element, do they not train in order to accept or negate the water element, do they not train in order to accept or negate the fire element, do they not train in order to accept or negate the wind element, do they not train in order to accept or negate the space element, and do they not train in order to accept or negate the consciousness element? Do they not train in order to accept or negate ignorance, do they not train in order to accept or negate formative predispositions, do they not train in order to accept or negate consciousness, do they not train in order to accept or negate name and form, do they not train in order to accept or negate the six sense fields, do they not train in order to accept or negate sensory contact, do they not train in order to accept or negate sensation, do they not train in order to accept or negate craving, do they not train in order to accept [F.82.b] or negate grasping, do they not train in order to accept or negate the rebirth process, do they not train in order to accept or negate birth, and do they not train in order to accept or negate aging and death? Do they not train in order to accept or negate the perfection of generosity, do they not train in order to accept or negate the perfection of ethical discipline, do they not train in order to accept or negate the perfection of tolerance, do they not train in order to accept or negate the perfection of perseverance, do they not train in order to accept or negate the perfection of meditative concentration, and do they not train in order to accept or negate the perfection of wisdom? Do they not train in order to accept or negate the emptiness of internal phenomena, do they not train in order to accept or negate the emptiness of external phenomena, do they not train in order to accept or negate the emptiness of external and internal phenomena, do they not train in order to accept or negate the emptiness of emptiness, do they not train in order to accept or negate the emptiness of great extent, do they not train in order to accept or negate the emptiness of ultimate reality, do they not train in order to accept or negate the emptiness of conditioned phenomena, do they not train in order to accept or negate the emptiness of unconditioned phenomena, do they not train in order to accept or negate the emptiness of the unlimited, do they not train in order to accept or negate the emptiness of that which has neither beginning nor end, do they not train in order to accept or negate [F.83.a] the emptiness of nonexclusion, do they not train in order to accept or negate the emptiness of inherent nature, do they not train in order to accept or negate the emptiness of all phenomena, do they not train in order to accept or negate the emptiness of intrinsic defining characteristics, do they not train in order to accept or negate the emptiness of that which cannot be apprehended, do they not train in order to accept or negate the emptiness of nonentities, do they not train in order to accept or negate the emptiness of essential nature, and do they not train in order to accept or negate the emptiness of an essential nature of nonentities? Do they not train in order to accept or negate the applications of mindfulness, do they not train in order to accept or negate the correct exertions, do they not train in order to accept or negate the supports for miraculous ability, do they not train in order to accept or negate the faculties, do they not train in order to accept or negate the powers, do they not train in order to accept or negate the branches of enlightenment, and do they not train in order to accept or negate the noble eightfold path? Do they not train in order to accept or negate the truths of the noble ones, do they not train in order to accept or negate the meditative concentrations, do they not train in order to accept or negate the immeasurable attitudes, do they not train in order to accept or negate the formless absorptions, [F.83.b] do they not train in order to accept or negate the liberations, do they not train in order to accept or negate the serial steps of meditative absorption, do they not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, do they not train in order to accept or negate the extrasensory powers, do they not train in order to accept or negate the meditative stabilities, do they not train in order to accept or negate the dhāraṇī gateways, do they not train in order to accept or negate the powers of the tathāgatas, do they not train in order to accept or negate the fearlessnesses, do they not train in order to accept or negate the kinds of exact knowledge, do they not train in order to accept or negate great loving kindness, do they not train in order to accept or negate great compassion, and do they not train in order to accept or negate the distinct qualities of the buddhas? Do they not train in order to accept or negate the fruit of having entered the stream, do they not train in order to accept or negate the fruit of once-returner, do they not train in order to accept or negate the fruit of non-returner, do they not train in order to accept or negate arhatship, do they not train in order to accept or negate individual enlightenment, do they not train in order to accept or negate the knowledge of the aspects of the path, and do they not train [F.84.a] in order to accept or negate all-aspect omniscience?” [B7]

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train like that do not train in order to accept or negate physical forms, they do not train in order to accept or negate feelings, they do not train in order to accept or negate perceptions, they do not train in order to accept or negate formative predispositions, and they do not train in order to accept or negate consciousness. They do not train in order to accept or negate the eyes, they do not train in order to accept or negate the ears, they do not train in order to accept or negate the nose, they do not train in order to accept or negate the tongue, they do not train in order to accept or negate the body, and they do not train in order to accept or negate the mental faculty. They do not train in order to accept or negate sights, they do not train in order to accept or negate sounds, they do not train in order to accept or negate odors, they do not train in order to accept or negate tastes, they do not train in order to accept or negate tangibles, and they do not train in order to accept or negate mental phenomena. They do not train in order to accept or negate visual consciousness, they do not train in order to accept or negate auditory consciousness, they do not train in order to accept or negate olfactory consciousness, they do not train in order to accept or negate gustatory consciousness, they do not train in order to accept or negate tactile consciousness, and they do not train in order to accept or negate mental consciousness. They do not train in order to accept or negate visually compounded sensory contact, they do not train in order to accept or negate aurally compounded sensory contact, they do not train in order to accept or negate nasally compounded sensory contact, they do not [F.84.b] train in order to accept or negate lingually compounded sensory contact, they do not train in order to accept or negate corporeally compounded sensory contact, and they do not train in order to accept or negate mentally compounded sensory contact. They do not train in order to accept or negate feelings conditioned by visually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, they do not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, they do not train in order to accept or negate feelings conditioned by lingually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and they do not train in order to accept or negate feelings conditioned by mentally compounded sensory contact. They do not train in order to accept or negate the earth element, they do not train in order to accept or negate the water element, they do not train in order to accept or negate the fire element, they do not train in order to accept or negate the wind element, they do not train in order to accept or negate the space element, and they do not train [F.85.a] in order to accept or negate the consciousness element. They do not train in order to accept or negate ignorance, they do not train in order to accept or negate formative predispositions, they do not train in order to accept or negate consciousness, they do not train in order to accept or negate name and form, they do not train in order to accept or negate the six sense fields, they do not train in order to accept or negate sensory contact, they do not train in order to accept or negate sensation, they do not train in order to accept or negate craving, they do not train in order to accept or negate grasping, they do not train in order to accept or negate the rebirth process, they do not train in order to accept or negate birth, and they do not train in order to accept or negate aging and death. They do not train in order to accept or negate the perfection of generosity, they do not train in order to accept or negate the perfection of ethical discipline, they do not train in order to accept or negate the perfection of tolerance, they do not train in order to accept or negate the perfection of perseverance, they do not train in order to accept or negate the perfection of meditative concentration, and they do not train in order to accept or negate the perfection of wisdom. They do not train in order to accept or negate the emptiness of internal phenomena, they do not train in order to accept or negate the emptiness of external phenomena, they do not train in order to accept or negate the emptiness of external and internal phenomena, they do not train in order to accept or negate the emptiness of emptiness, they do not train in order [F.85.b] to accept or negate the emptiness of great extent, they do not train in order to accept or negate the emptiness of ultimate reality, they do not train in order to accept or negate the emptiness of conditioned phenomena, they do not train in order to accept or negate the emptiness of unconditioned phenomena, they do not train in order to accept or negate the emptiness of the unlimited, they do not train in order to accept or negate the emptiness of that which has neither beginning nor end, they do not train in order to accept or negate the emptiness of nonexclusion, they do not train in order to accept or negate the emptiness of inherent nature, they do not train in order to accept or negate the emptiness of all phenomena, they do not train in order to accept or negate the emptiness of intrinsic defining characteristics, they do not train in order to accept or negate the emptiness of that which cannot be apprehended, they do not train in order to accept or negate the emptiness of nonentities, they do not train in order to accept or negate the emptiness of essential nature, and they do not train in order to accept or negate the emptiness of an essential nature of nonentities. They do not train in order to accept or negate the applications of mindfulness, they do not train in order to accept or negate the correct exertions, they do not train in order to accept or negate the supports for miraculous ability, they do not train in order to accept or negate the faculties, they do not train in order to accept or negate the powers, they do not train in order to accept or negate the branches of enlightenment, and they do not train in order to [F.86.a] accept or negate the noble eightfold path. They do not train in order to accept or negate the truths of the noble ones, they do not train in order to accept or negate the meditative concentrations, they do not train in order to accept or negate the immeasurable attitudes, they do not train in order to accept or negate the formless absorptions, they do not train in order to accept or negate the eight liberations, they do not train in order to accept or negate the nine serial steps of meditative absorption, they do not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, they do not train in order to accept or negate the extrasensory powers, they do not train in order to accept or negate the meditative stabilities, they do not train in order to accept or negate the dhāraṇī gateways, they do not train in order to accept or negate the powers of the tathāgatas, they do not train in order to accept or negate the fearlessnesses, they do not train in order to accept or negate the kinds of exact knowledge, they do not train in order to accept or negate great loving kindness, they do not train in order to accept or negate great compassion, and they do not train in order to accept or negate the distinct qualities of the buddhas. They do not train in order to accept or negate the fruit of having entered the stream, they do not train in order to accept or negate the fruit of once-returner, they do not train in order [F.86.b] to accept or negate the fruit of non-returner, they do not train in order to accept or negate arhatship, they do not train in order to accept or negate individual enlightenment, they do not train in order to accept or negate the knowledge of the aspects of the path, and they do not train in order to accept or negate all-aspect omniscience.”

Śāradvatīputra then asked, “Venerable Subhūti, why do bodhisattva great beings not train in order to accept or negate physical forms, why do they not train in order to accept or negate feelings, why do they not train in order to accept or negate perceptions, why do they not train in order to accept or negate formative predispositions, and why do they not train in order to accept or negate consciousness? Why do they not train in order to accept or negate the eyes, why do they not train in order to accept or negate the ears, why do they not train in order to accept or negate the nose, why do they not train in order to accept or negate the tongue, why do they not train in order to accept or negate the body, and why do they not train in order to accept or negate the mental faculty? Why do they not train in order to accept or negate sights, why do they not train in order to accept or negate sounds, why do they not train in order to accept or negate odors, why do they not train in order to accept or negate tastes, why do they not train in order to [F.87.a] accept or negate tangibles, and why do they not train in order to accept or negate mental phenomena? Why do they not train in order to accept or negate visual consciousness, why do they not train in order to accept or negate auditory consciousness, why do they not train in order to accept or negate olfactory consciousness, why do they not train in order to accept or negate gustatory consciousness, why do they not train in order to accept or negate tactile consciousness, and why do they not train in order to accept or negate mental consciousness? Why do they not train in order to accept or negate visually compounded sensory contact, why do they not train in order to accept or negate aurally compounded sensory contact, why do they not train in order to accept or negate nasally compounded sensory contact, why do they not train in order to accept or negate lingually compounded sensory contact, why do they not train in order to accept or negate corporeally compounded sensory contact, and why do they not train in order to accept or negate mentally compounded sensory contact? Why do they not train in order to accept or negate feelings conditioned by visually compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, why do they not train in order to accept or negate feelings [F.87.b] conditioned by lingually compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and why do they not train in order to accept or negate feelings conditioned by mentally compounded sensory contact? Why do they not train in order to accept or negate the earth element, why do they not train in order to accept or negate the water element, why do they not train in order to accept or negate the fire element, why do they not train in order to accept or negate the wind element, why do they not train in order to accept or negate the space element, and why do they not train in order to accept or negate the consciousness element? Why do they not train in order to accept or negate ignorance, why do they not train in order to accept or negate formative predispositions, why do they not train in order to accept or negate consciousness, why do they not train in order to accept or negate name and form, why do they not train in order to accept or negate the six sense fields, why do they not train in order to accept or negate sensory contact, why do they not train in order to accept or negate sensation, why do they not train in order to accept or negate craving, why do they not train in order to accept or negate grasping, why do they not train in order to accept or negate the rebirth process, why [F.88.a] do they not train in order to accept or negate birth, and why do they not train in order to accept or negate aging and death? Why do they not train in order to accept or negate the perfection of generosity, why do they not train in order to accept or negate the perfection of ethical discipline, why do they not train in order to accept or negate the perfection of tolerance, why do they not train in order to accept or negate the perfection of perseverance, why do they not train in order to accept or negate the perfection of meditative concentration, and why do they not train in order to accept or negate the perfection of wisdom? Why do they not train in order to accept or negate the emptiness of internal phenomena, why do they not train in order to accept or negate the emptiness of external phenomena, why do they not train in order to accept or negate the emptiness of external and internal phenomena, why do they not train in order to accept or negate the emptiness of emptiness, why do they not train in order to accept or negate the emptiness of great extent, why do they not train in order to accept or negate the emptiness of ultimate reality, why do they not train in order to accept or negate the emptiness of conditioned phenomena, why do they not train in order to accept or negate the emptiness of unconditioned phenomena, why do they not train in order to accept or negate the emptiness of the unlimited, why do they not train in order to accept or negate the emptiness of [F.88.b] that which has neither beginning nor end, why do they not train in order to accept or negate the emptiness of nonexclusion, why do they not train in order to accept or negate the emptiness of inherent nature, why do they not train in order to accept or negate the emptiness of all phenomena, why do they not train in order to accept or negate the emptiness of intrinsic defining characteristics, why do they not train in order to accept or negate the emptiness of that which cannot be apprehended, why do they not train in order to accept or negate the emptiness of nonentities, why do they not train in order to accept or negate the emptiness of essential nature, and why do they not train in order to accept or negate the emptiness of an essential nature of nonentities? Why do they not train in order to accept or negate the applications of mindfulness, why do they not train in order to accept or negate the correct exertions, why do they not train in order to accept or negate the supports for miraculous ability, why do they not train in order to accept or negate the faculties, why do they not train in order to accept or negate the powers, why do they not train in order to accept or negate the branches of enlightenment, and why do they not train in order to accept or negate the noble eightfold path? Why do they not train in order to accept or negate the truths of the noble ones, why do they not train in order to accept or negate the meditative concentrations, why [F.89.a] do they not train in order to accept or negate the immeasurable attitudes, why do they not train in order to accept or negate the formless absorptions, why do they not train in order to accept or negate the liberations, why do they not train in order to accept or negate the serial steps of meditative absorption, why do they not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, why do they not train in order to accept or negate the extrasensory powers, why do they not train in order to accept or negate the meditative stabilities, why do they not train in order to accept or negate the dhāraṇī gateways, why do they not train in order to accept or negate the powers of the tathāgatas, why do they not train in order to accept or negate the fearlessnesses, why do they not train in order to accept or negate the kinds of exact knowledge, why do they not train in order to accept or negate great loving kindness, why do they not train in order to accept or negate great compassion, and why do they not train in order to accept or negate the distinct qualities of the buddhas? Why do they not train in order to accept or negate the fruit of having entered the stream, why do they not train in order to accept or negate the fruit of once-returner, [F.89.b] why do they not train in order to accept or negate the fruit of non-returner, why do they not train in order to accept or negate arhatship, why do they not train in order to accept or negate individual enlightenment, why do they not train in order to accept or negate the knowledge of the aspects of the path, and why do they not train in order to accept or negate all-aspect omniscience?”

“Venerable Śāradvatīputra,” replied Subhūti, “it is because there is no acceptance of physical forms‍—no acceptance of physical forms as physical forms, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings‍—no acceptance of feelings as feelings, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of perceptions‍—no acceptance of perceptions as perceptions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of formative predispositions‍—no acceptance of formative predispositions as formative predispositions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of consciousness‍—no acceptance of consciousness as consciousness, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of the eyes‍—no acceptance of the eyes as the eyes, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the ears‍—no acceptance of the ears as the ears, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the nose‍—no acceptance of the nose as the nose, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the tongue‍—no acceptance of the tongue as the tongue, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the body‍—no acceptance of the body as the body, owing to the emptiness of external and internal phenomena. [F.90.a] It is because there is no acceptance of the mental faculty‍—no acceptance of the mental faculty as the mental faculty, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sights‍—no acceptance of sights as sights, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sounds‍—no acceptance of sounds as sounds, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of odors‍—no acceptance of odors as odors, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tastes‍—no acceptance of tastes as tastes, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tangibles‍—no acceptance of tangibles as tangibles, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mental phenomena‍—no acceptance of mental phenomena as mental phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of visual consciousness‍—no acceptance of visual consciousness as visual consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of auditory consciousness‍—no acceptance of auditory consciousness as auditory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of olfactory consciousness‍—no acceptance of olfactory consciousness as olfactory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of gustatory consciousness‍—no acceptance of gustatory consciousness as gustatory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tactile consciousness‍—no acceptance of tactile consciousness as tactile consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mental consciousness‍—no acceptance of mental consciousness as mental consciousness, owing to the emptiness of external and internal phenomena. [F.90.b] It is because there is no acceptance of visually compounded sensory contact‍—no acceptance of visually compounded sensory contact as visually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of aurally compounded sensory contact‍—no acceptance of aurally compounded sensory contact as aurally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of nasally compounded sensory contact‍—no acceptance of nasally compounded sensory contact as nasally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of lingually compounded sensory contact‍—no acceptance of lingually compounded sensory contact as lingually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of corporeally compounded sensory contact‍—no acceptance of corporeally compounded sensory contact as corporeally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mentally compounded sensory contact‍—no acceptance of mentally compounded sensory contact as mentally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by visually compounded sensory contact‍—no acceptance of feelings conditioned by visually compounded sensory contact as feelings conditioned by visually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by aurally compounded sensory contact‍—no acceptance of feelings conditioned by aurally compounded sensory contact as feelings conditioned by aurally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by nasally compounded sensory contact‍—no acceptance of feelings conditioned by nasally compounded sensory contact as feelings conditioned by nasally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by lingually compounded sensory contact‍—no acceptance of feelings conditioned by lingually compounded sensory contact as feelings conditioned by lingually compounded sensory contact, [F.91.a] owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by corporeally compounded sensory contact‍—no acceptance of feelings conditioned by corporeally compounded sensory contact as feelings conditioned by corporeally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by mentally compounded sensory contact‍—no acceptance of feelings conditioned by mentally compounded sensory contact as feelings conditioned by mentally compounded sensory contact, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of the earth element‍—no acceptance of the earth element as the earth element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the water element‍—no acceptance of the water element as the water element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the fire element‍—no acceptance of the fire element as the fire element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the wind element‍—no acceptance of the wind element as the wind element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the space element‍—no acceptance of the space element as the space element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the consciousness element‍—no acceptance of the consciousness element as the consciousness element, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of ignorance‍—no acceptance of ignorance as ignorance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of formative predispositions‍—no acceptance of formative predispositions as formative predispositions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of consciousness‍—no acceptance of [F.91.b] consciousness as consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of name and form‍—no acceptance of name and form as name and form, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the six sense fields‍—no acceptance of the six sense fields as the six sense fields, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sensory contact‍—no acceptance of sensory contact as sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sensation‍—no acceptance of sensation as sensation, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of craving‍—no acceptance of craving as craving, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of grasping‍—no acceptance of grasping as grasping, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the rebirth process‍—no acceptance of the rebirth process as the rebirth process, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of birth‍—no acceptance of birth as birth, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of aging and death‍—no acceptance of aging and death as aging and death, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of the perfection of generosity‍—no acceptance of the perfection of generosity as the perfection of generosity, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of ethical discipline‍—no acceptance of the perfection of ethical discipline as the perfection of ethical discipline, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of tolerance‍—no acceptance of the perfection of tolerance as the perfection of tolerance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of perseverance‍—no acceptance of the perfection of perseverance [F.92.a] as the perfection of perseverance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of meditative concentration‍—no acceptance of the perfection of meditative concentration as the perfection of meditative concentration, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of wisdom‍—no acceptance of the perfection of wisdom as the perfection of wisdom, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of the emptiness of internal phenomena‍—no acceptance of the emptiness of internal phenomena as the emptiness of internal phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of external phenomena‍—no acceptance of the emptiness of external phenomena as the emptiness of external phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of external and internal phenomena‍—no acceptance of the emptiness of external and internal phenomena as the emptiness of external and internal phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of emptiness‍—no acceptance of the emptiness of emptiness as the emptiness of emptiness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of emptiness of great extent‍—no acceptance of the emptiness of great extent as the emptiness of great extent, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of ultimate reality‍—no acceptance of the emptiness of ultimate reality as the emptiness of ultimate reality, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of conditioned phenomena‍—no acceptance of the emptiness of conditioned phenomena as the emptiness of conditioned phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of unconditioned phenomena‍—no acceptance of the emptiness of unconditioned phenomena as the emptiness of unconditioned phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance [F.92.b] of the emptiness of the unlimited‍—no acceptance of the emptiness of the unlimited as the emptiness of the unlimited, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of that which has neither beginning nor end‍—no acceptance of the emptiness of that which has neither beginning nor end as the emptiness of that which has neither beginning nor end, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of nonexclusion‍—no acceptance of the emptiness of nonexclusion as the emptiness of nonexclusion, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of inherent nature‍—no acceptance of the emptiness of inherent nature as the emptiness of inherent nature, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of all phenomena‍—no acceptance of the emptiness of all phenomena as the emptiness of all phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of intrinsic defining characteristics‍—no acceptance of the emptiness of intrinsic defining characteristics as the emptiness of intrinsic defining characteristics, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of that which cannot be apprehended‍—no acceptance of the emptiness of that which cannot be apprehended as the emptiness of that which cannot be apprehended, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of nonentities‍—no acceptance of the emptiness of nonentities as the emptiness of nonentities, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of essential nature‍—no acceptance of the emptiness of essential nature as the emptiness of essential nature, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of an essential nature of nonentities‍—no acceptance of the emptiness of an essential nature of nonentities as the emptiness of an essential nature of nonentities, owing to the emptiness of [F.93.a] external and internal phenomena.

“It is because there is no acceptance of the applications of mindfulness‍—no acceptance of the applications of mindfulness as the applications of mindfulness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the correct exertions‍—no acceptance of the correct exertions as the correct exertions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the supports for miraculous ability‍—no acceptance of the supports for miraculous ability as the supports for miraculous ability, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the faculties‍—no acceptance of the faculties as the faculties, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the powers‍—no acceptance of the powers as the powers, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the branches of enlightenment‍—no acceptance of the branches of enlightenment as the branches of enlightenment, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the noble eightfold path‍—no acceptance of the noble eightfold path as the noble eightfold path, owing to the emptiness of external and internal phenomena.

“It is because there is no acceptance of the truths of the noble ones‍—no acceptance of the truths of the noble ones as the truths of the noble ones, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the meditative concentrations‍—no acceptance of the meditative concentrations as the meditative concentrations, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the immeasurable attitudes‍—no acceptance of the immeasurable attitudes as the immeasurable attitudes, owing to the emptiness of external and internal phenomena. [F.93.b] It is because there is no acceptance of the formless absorptions‍—no acceptance of the formless absorptions as the formless absorptions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the liberations‍—no acceptance of the liberations as the liberations, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the serial steps of meditative absorption‍—no acceptance of the serial steps of meditative absorption as the serial steps of meditative absorption, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness, signlessness, and wishlessness gateways to liberation‍—no acceptance of the emptiness, signlessness, and wishlessness gateways to liberation as the emptiness, signlessness, and wishlessness gateways to liberation, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the extrasensory powers‍—no acceptance of the extrasensory powers as the extrasensory powers, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the meditative stabilities‍—no acceptance of the meditative stabilities as the meditative stabilities, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the dhāraṇī gateways‍—no acceptance of the dhāraṇī gateways as the dhāraṇī gateways, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the powers of the tathāgatas‍—no acceptance of the powers of the tathāgatas as the powers of the tathāgatas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the fearlessnesses‍—no acceptance of the fearlessnesses as the fearlessnesses, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the kinds of exact knowledge‍—no acceptance of the kinds of exact knowledge as the kinds of exact knowledge, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of great loving kindness‍—no acceptance of great loving kindness as great loving kindness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of great compassion‍—no acceptance of [F.94.a] great compassion as great compassion, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the distinct qualities of the buddhas‍—no acceptance of the distinct qualities of the buddhas as the distinct qualities of the buddhas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of knowledge of all the dharmas‍—no acceptance of knowledge of all the dharmas as knowledge of all the dharmas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the knowledge of the aspects of the path‍—no acceptance of the knowledge of the aspects of the path as the knowledge of the aspects of the path, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of all-aspect omniscience‍—no acceptance of all-aspect omniscience as all-aspect omniscience, owing to the emptiness of external and internal phenomena.

“Venerable Śāradvatīputra, so it is that they will be emancipated in all-aspect omniscience by way of there being no acceptance of any phenomena.”

“Venerable Subhūti, will bodhisattva great beings who train in this manner, having trained in the perfection of wisdom, be emancipated in all-aspect omniscience?” asked Śāriputra.

“Venerable Śāradvatīputra,” replied [F.94.b] Subhūti, “bodhisattva great beings who train in this manner, having trained in the perfection of wisdom, will be emancipated in all-aspect omniscience by way of there being no acceptance of any phenomena.”

“Venerable Subhūti, how will bodhisattva great beings training in this manner, having trained in order to accept or negate all phenomena, be emancipated in all-aspect omniscience?” asked Śāriputra.

“Venerable Śāradvatīputra,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of physical forms. If you ask why, it is because physical forms do not exist and are not apprehended by way of an essential nature of physical forms. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings. If you ask why, it is because feelings do not exist and are not apprehended by way of an essential nature of feelings. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of perceptions. If you ask why, it is because perceptions do not exist and are not apprehended by way of an essential nature of perceptions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, [F.95.a] and do not observe the increase of formative predispositions. If you ask why, it is because formative predispositions do not exist and are not apprehended by way of an essential nature of formative predispositions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of consciousness. If you ask why, it is because consciousness does not exist and is not apprehended by way of an essential nature of consciousness.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the eyes. If you ask why, it is because the eyes do not exist and are not apprehended by way of an essential nature of the eyes. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the ears. If you ask why, it is because the ears do not exist and are not apprehended by way of an essential nature of the ears. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the nose. If you ask why, it is because the nose does not exist and is not apprehended by way of an essential nature of the nose. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the [F.95.b] increase of the tongue. If you ask why, it is because the tongue does not exist and is not apprehended by way of an essential nature of the tongue. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the body. If you ask why, it is because the body does not exist and is not apprehended by way of an essential nature of the body. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the mental faculty. If you ask why, it is because the mental faculty does not exist and is not apprehended by way of an essential nature of the mental faculty.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sights. If you ask why, it is because sights do not exist and are not apprehended by way of an essential nature of sights. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sounds. If you ask why, it is because sounds do not exist and are not apprehended by way of an essential nature of sounds. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of odors. If you ask why, it is because odors do not exist and are not apprehended by way of an essential nature of odors. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe [F.96.a] the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of tastes. If you ask why, it is because tastes do not exist and are not apprehended by way of an essential nature of tastes. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of tangibles. If you ask why, it is because tangibles do not exist and are not apprehended by way of an essential nature of tangibles. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of mental phenomena. If you ask why, it is because mental phenomena do not exist and are not apprehended by way of an essential nature of mental phenomena.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of visual consciousness. If you ask why, it is because visual consciousness does not exist and is not apprehended by way of an essential nature of visual consciousness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of auditory consciousness. If you ask why, it is because auditory consciousness does not exist and is not apprehended by way of an essential nature of auditory consciousness. They do not observe the arising, do not observe [F.96.b] the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of olfactory consciousness. If you ask why, it is because olfactory consciousness does not exist and is not apprehended by way of an essential nature of olfactory consciousness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of gustatory consciousness. If you ask why, it is because gustatory consciousness does not exist and is not apprehended by way of an essential nature of gustatory consciousness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of tactile consciousness. If you ask why, it is because tactile consciousness does not exist and is not apprehended by way of an essential nature of tactile consciousness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of mental consciousness. If you ask why, it is because mental consciousness does not exist and is not apprehended by way of an essential nature of mental consciousness.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of visually compounded sensory contact. If you ask why, it is because visually compounded sensory contact does not exist and is not apprehended by way of an essential nature [F.97.a] of visually compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of aurally compounded sensory contact. If you ask why, it is because aurally compounded sensory contact does not exist and is not apprehended by way of an essential nature of aurally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of nasally compounded sensory contact. If you ask why, it is because nasally compounded sensory contact does not exist and is not apprehended by way of an essential nature of nasally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of lingually compounded sensory contact. If you ask why, it is because lingually compounded sensory contact does not exist and is not apprehended by way of an essential nature of lingually compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of corporeally compounded sensory contact. If you ask why, it is because corporeally compounded sensory contact does not exist and is not apprehended by way of an essential nature of corporeally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of mentally compounded sensory contact. If [F.97.b] you ask why, it is because mentally compounded sensory contact does not exist and is not apprehended by way of an essential nature of mentally compounded sensory contact.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by visually compounded sensory contact. If you ask why, it is because feelings conditioned by visually compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by visually compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by aurally compounded sensory contact. If you ask why, it is because feelings conditioned by aurally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by aurally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by nasally compounded sensory contact. If you ask why, it is because feelings conditioned by nasally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by nasally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by lingually compounded sensory contact. If you ask why, it is because feelings conditioned by lingually compounded sensory contact [F.98.a] do not exist and are not apprehended by way of an essential nature of feelings conditioned by lingually compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by corporeally compounded sensory contact. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings conditioned by mentally compounded sensory contact. If you ask why, it is because feelings conditioned by mentally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by mentally compounded sensory contact. [B8]

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the earth element. If you ask why, it is because the earth element does not exist and is not apprehended by way of an essential nature of the earth element. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the water element. If you ask why, it is because the water element does not exist and is not apprehended by way of an essential nature of the water element. They do not observe [F.98.b] the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the fire element. If you ask why, it is because the fire element does not exist and is not apprehended by way of an essential nature of the fire element. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the wind element. If you ask why, it is because the wind element does not exist and is not apprehended by way of an essential nature of the wind element. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the space element. If you ask why, it is because the space element does not exist and is not apprehended by way of an essential nature of the space element. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the consciousness element. If you ask why, it is because the consciousness element does not exist and is not apprehended by way of an essential nature of the consciousness element.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of ignorance. If you ask why, it is because ignorance does not exist and [F.99.a] is not apprehended by way of an essential nature of ignorance. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of formative predispositions. If you ask why, it is because formative predispositions do not exist and are not apprehended by way of an essential nature of formative predispositions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of consciousness. If you ask why, it is because consciousness does not exist and is not apprehended by way of an essential nature of consciousness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of name and form. If you ask why, it is because name and form do not exist and are not apprehended by way of an essential nature of name and form. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the six sense fields. If you ask why, it is because the six sense fields do not exist and are not apprehended by way of an essential nature of the six sense fields. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sensory contact. If you ask why, it is because sensory contact does not exist and is not apprehended by way of an essential nature of sensory contact. [F.99.b] They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sensation. If you ask why, it is because sensation does not exist and is not apprehended by way of an essential nature of sensation. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of craving. If you ask why, it is because craving does not exist and is not apprehended by way of an essential nature of craving. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of grasping. If you ask why, it is because grasping does not exist and is not apprehended by way of an essential nature of grasping. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the rebirth process. If you ask why, it is because the rebirth process does not exist and is not apprehended by way of an essential nature of the rebirth process. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of birth. If you ask why, it is because birth does not exist and is not apprehended by way of an essential nature of birth. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe [F.100.a] the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of aging and death. If you ask why, it is because aging and death do not exist and are not apprehended by way of an essential nature of aging and death.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of generosity. If you ask why, it is because the perfection of generosity does not exist and is not apprehended by way of an essential nature of the perfection of generosity. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of ethical discipline. If you ask why, it is because the perfection of ethical discipline does not exist and is not apprehended by way of an essential nature of the perfection of ethical discipline. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of tolerance. If you ask why, it is because the perfection of tolerance does not exist and is not apprehended by way of an essential nature of the perfection of tolerance. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of perseverance. If you ask why, it is because the perfection of perseverance does not exist [F.100.b] and is not apprehended by way of an essential nature of the perfection of perseverance. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of meditative concentration. If you ask why, it is because the perfection of meditative concentration does not exist and is not apprehended by way of an essential nature of the perfection of meditative concentration. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the perfection of wisdom. If you ask why, it is because the perfection of wisdom does not exist and is not apprehended by way of an essential nature of the perfection of wisdom.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of internal phenomena. If you ask why, it is because the emptiness of internal phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of internal phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of external phenomena. If you ask why, it is because the emptiness of external phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of external phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of [F.101.a] the emptiness of external and internal phenomena. If you ask why, it is because the emptiness of external and internal phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of external and internal phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of emptiness. If you ask why, it is because the emptiness of emptiness does not exist and is not apprehended by way of an essential nature of the emptiness of emptiness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of great extent. If you ask why, it is because the emptiness of great extent does not exist and is not apprehended by way of an essential nature of the emptiness of great extent. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of ultimate reality. If you ask why, it is because the emptiness of ultimate reality does not exist and is not apprehended by way of an essential nature of the emptiness of ultimate reality. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of conditioned phenomena. If you ask why, it is because the emptiness of conditioned phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of conditioned phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, [F.101.b] do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of unconditioned phenomena. If you ask why, it is because the emptiness of unconditioned phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of unconditioned phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of the unlimited. If you ask why, it is because the emptiness of the unlimited does not exist and is not apprehended by way of an essential nature of the emptiness of the unlimited. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of that which has neither beginning nor end. If you ask why, it is because the emptiness of that which has neither beginning nor end does not exist and is not apprehended by way of an essential nature of the emptiness of that which has neither beginning nor end. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of nonexclusion. If you ask why, it is because the emptiness of nonexclusion does not exist and is not apprehended by way of an essential nature of the emptiness of nonexclusion. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of inherent nature. If you ask why, it is because [F.102.a] the emptiness of inherent nature does not exist and is not apprehended by way of an essential nature of the emptiness of inherent nature. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of all phenomena. If you ask why, it is because the emptiness of all phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of all phenomena. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of intrinsic defining characteristics. If you ask why, it is because the emptiness of intrinsic defining characteristics does not exist and is not apprehended by way of an essential nature of the emptiness of intrinsic defining characteristics. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of that which cannot be apprehended. If you ask why, it is because the emptiness of that which cannot be apprehended does not exist and is not apprehended by way of an essential nature of the emptiness of that which cannot be apprehended. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of nonentities. If you ask why, it is because the emptiness of nonentities does not exist and is not apprehended by way of an essential nature of the emptiness of nonentities. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, [F.102.b] do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of essential nature. If you ask why, it is because the emptiness of essential nature does not exist and is not apprehended by way of an essential nature of the emptiness of essential nature. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness of an essential nature of nonentities. If you ask why, it is because the emptiness of an essential nature of nonentities does not exist and is not apprehended by way of an essential nature of the emptiness of an essential nature of nonentities.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the applications of mindfulness. If you ask why, it is because the applications of mindfulness do not exist and are not apprehended by way of an essential nature of the applications of mindfulness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the correct exertions. If you ask why, it is because the correct exertions do not exist and are not apprehended by way of an essential nature of the correct exertions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the supports for miraculous ability. If you ask why, it is because the supports for miraculous ability do not [F.103.a] exist and are not apprehended by way of an essential nature of the supports for miraculous ability. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the faculties. If you ask why, it is because the faculties do not exist and are not apprehended by way of an essential nature of the faculties. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the powers. If you ask why, it is because the powers do not exist and are not apprehended by way of an essential nature of the powers. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the branches of enlightenment. If you ask why, it is because the branches of enlightenment do not exist and are not apprehended by way of an essential nature of the branches of enlightenment. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the noble eightfold path. If you ask why, it is because the noble eightfold path does not exist and is not apprehended by way of an essential nature of the noble eightfold path.

“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, [F.103.b] do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the truths of the noble ones. If you ask why, it is because the truths of the noble ones do not exist and are not apprehended by way of an essential nature of the truths of the noble ones. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the meditative concentrations. If you ask why, it is because the meditative concentrations do not exist and are not apprehended by way of an essential nature of the meditative concentrations. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the immeasurable attitudes. If you ask why, it is because the immeasurable attitudes do not exist and are not apprehended by way of an essential nature of the immeasurable attitudes. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the formless absorptions. If you ask why, it is because the formless absorptions do not exist and are not apprehended by way of an essential nature of the formless absorptions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the liberations. If you ask why, it is because the liberations [F.104.a] do not exist and are not apprehended by way of an essential nature of the liberations. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the serial steps of meditative absorption. If you ask why, it is because the serial steps of meditative absorption do not exist and are not apprehended by way of an essential nature of the serial steps of meditative absorption. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because the emptiness, signlessness, and wishlessness gateways to liberation do not exist and are not apprehended by way of an essential nature of the emptiness, signlessness, and wishlessness gateways to liberation. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the extrasensory powers. If you ask why, it is because the extrasensory powers do not exist and are not apprehended by way of an essential nature of the extrasensory powers. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the meditative stabilities. [F.104.b] If you ask why, it is because the meditative stabilities do not exist and are not apprehended by way of an essential nature of the meditative stabilities. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the dhāraṇī gateways. If you ask why, it is because the dhāraṇī gateways do not exist and are not apprehended by way of an essential nature of the dhāraṇī gateways. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the powers of the tathāgatas. If you ask why, it is because the powers of the tathāgatas do not exist and are not apprehended by way of an essential nature of the powers of the tathāgatas. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the fearlessnesses. If you ask why, it is because the fearlessnesses do not exist and are not apprehended by way of an essential nature of the fearlessnesses. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the kinds of exact knowledge. If you ask why, it is because the kinds of exact knowledge do not exist and are not apprehended by way of an essential nature of the kinds of exact knowledge. They do not observe the arising, do not observe the cessation, do not observe [F.105.a] the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of great loving kindness. If you ask why, it is because great loving kindness does not exist and is not apprehended by way of an essential nature of great loving kindness. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of great compassion. If you ask why, it is because great compassion does not exist and is not apprehended by way of an essential nature of great compassion. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the distinct qualities of the buddhas. If you ask why, it is because the distinct qualities of the buddhas do not exist and are not apprehended by way of an essential nature of the distinct qualities of the buddhas. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of knowledge of all the dharmas. If you ask why, it is because knowledge of all the dharmas does not exist and is not apprehended by way of an essential nature of knowledge of all the dharmas. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the knowledge of the aspects of the path. If you ask why, it is [F.105.b] because the knowledge of the aspects of the path does not exist and is not apprehended by way of an essential nature of the knowledge of the aspects of the path. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of all-aspect omniscience. If you ask why, it is because all-aspect omniscience does not exist and is not apprehended by way of an essential nature of all-aspect omniscience.

“Venerable Śāradvatīputra, so it is that bodhisattva great beings, having trained in the perfection of wisdom for the sake of the nonarising, noncessation, nonappropriation, nonrejection, nondefilement, nonpurification, nonaccumulation, nondiminishing, nondecrease, and nonincrease of all phenomena, are emancipated, by way of not training and not being emancipated, in all-aspect omniscience.”

Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, where should bodhisattva great beings664 search for the perfection of wisdom?”

“Mighty lord of the gods, they should search for the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti,” replied Śāradvatīputra.

Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “It is through your power, it is through your blessing, that the venerable monk Śāradvatīputra has said, ‘They should search for [F.106.a] the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti.’ ”

“Kauśika,” replied Subhūti, “it is not through my power. It is not through my blessing.”

“Venerable monk Subhūti, in that case, whose power is it? Whose blessing is it?” asked Śakra.

“Kauśika,” replied Subhūti, “it is the power of the tathāgatas. It is the blessing of the tathāgatas.”

Śakra then inquired, “Venerable monk Subhūti, if all phenomena are without blessing, how can it be said that this is the power of the tathāgatas, this is the blessing of the tathāgatas? The tathāgatas cannot be apprehended as other than the reality of phenomena that is without blessing. The existence of the tathāgatas cannot be apprehended as other than the real nature.”665

“Kauśika, it is so, it is so!” replied Subhūti. “The existence of the tathāgatas cannot be apprehended as other than the reality of phenomena that is without blessing. The existence of the tathāgatas cannot be apprehended as other than the real nature.

“The tathāgatas also cannot be apprehended in the reality of phenomena that is without blessing, nor can the reality of phenomena that is without blessing be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the real nature, nor can the real nature be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of physical forms, nor can the real nature of physical forms be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of physical forms,666 nor can the reality of physical forms be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings, nor can the real nature of feelings be apprehended in the tathāgatas; [F.106.b] the tathāgatas cannot be apprehended in the reality of feelings, nor can the reality of feelings be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of perceptions, nor can the real nature of perceptions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of perceptions, nor can the reality of perceptions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of formative predispositions, nor can the real nature of formative predispositions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of formative predispositions, nor can the reality of formative predispositions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of consciousness, nor can the real nature of consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of consciousness, nor can the reality of consciousness be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the eyes, nor can the real nature of the eyes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the eyes, nor can the reality of the eyes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the ears, nor can the real nature of the ears be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the ears, [F.107.a] nor can the reality of the ears be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the nose, nor can the real nature of the nose be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the nose, nor can the reality of the nose be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the tongue, nor can the real nature of the tongue be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the tongue, nor can the reality of the tongue be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the body, nor can the real nature of the body be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the body, nor can the reality of the body be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the mental faculty, nor can the real nature of the mental faculty be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the mental faculty, nor can the reality of the mental faculty be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of sights, nor can the real nature of sights be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sights, nor can the reality of sights be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sounds, nor can the real nature of sounds be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sounds, nor can the reality of sounds be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of odors, [F.107.b] nor can the real nature of odors be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of odors, nor can the reality of odors be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tastes, nor can the real nature of tastes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tastes, nor can the reality of tastes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tangibles, nor can the real nature of tangibles be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tangibles, nor can the reality of tangibles be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mental phenomena, nor can the real nature of mental phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mental phenomena, nor can the reality of mental phenomena be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of visual consciousness, nor can the real nature of visual consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of visual consciousness, nor can the reality of visual consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of auditory consciousness, nor can the real nature of auditory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of auditory consciousness, nor can the reality of auditory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended [F.108.a] in the real nature of olfactory consciousness, nor can the real nature of olfactory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of olfactory consciousness, nor can the reality of olfactory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of gustatory consciousness, nor can the real nature of gustatory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of gustatory consciousness, nor can the reality of gustatory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tactile consciousness, nor can the real nature of tactile consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tactile consciousness, nor can the reality of tactile consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mental consciousness, nor can the real nature of mental consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mental consciousness, nor can the reality of mental consciousness be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of visually compounded sensory contact, nor can the real nature of visually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of visually compounded sensory contact, nor can the reality of visually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of aurally compounded sensory contact, nor can the real nature of aurally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of aurally compounded sensory contact, nor can the reality of aurally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas [F.108.b] cannot be apprehended in the real nature of nasally compounded sensory contact, nor can the real nature of nasally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of nasally compounded sensory contact, nor can the reality of nasally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of lingually compounded sensory contact, nor can the real nature of lingually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of lingually compounded sensory contact, nor can the reality of lingually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of corporeally compounded sensory contact, nor can the real nature of corporeally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of corporeally compounded sensory contact, nor can the reality of corporeally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mentally compounded sensory contact, nor can the real nature of mentally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mentally compounded sensory contact, nor can the reality of mentally compounded sensory contact be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of feelings conditioned by visually compounded sensory contact, nor can the real nature of feelings conditioned by visually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by visually compounded sensory contact, nor can the reality of feelings conditioned by visually compounded [F.109.a] sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by aurally compounded sensory contact, nor can the real nature of feelings conditioned by aurally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by aurally compounded sensory contact, nor can the reality of feelings conditioned by aurally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by nasally compounded sensory contact, nor can the real nature of feelings conditioned by nasally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by nasally compounded sensory contact, nor can the reality of feelings conditioned by nasally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by lingually compounded sensory contact, nor can the real nature of feelings conditioned by lingually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by lingually compounded sensory contact, nor can the reality of feelings conditioned by lingually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by corporeally compounded sensory contact, nor can the real nature of feelings conditioned by corporeally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by corporeally compounded sensory contact, nor can the reality of feelings conditioned by corporeally compounded sensory contact be apprehended in the tathāgatas. [F.109.b] The tathāgatas cannot be apprehended in the real nature of feelings conditioned by mentally compounded sensory contact, nor can the real nature of feelings conditioned by mentally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by mentally compounded sensory contact, nor can the reality of feelings conditioned by mentally compounded sensory contact be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the earth element, nor can the real nature of the earth element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the earth element, nor can the reality of the earth element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the water element, nor can the real nature of the water element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the water element, nor can the reality of the water element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the fire element, nor can the real nature of the fire element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the fire element, nor can the reality of the fire element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the wind element, nor can the real nature of the wind element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the wind element, nor can the reality of the wind element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the space element, nor can the real nature of the space element [F.110.a] be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the space element, nor can the reality of the space element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the consciousness element, nor can the real nature of the consciousness element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the consciousness element, nor can the reality of the consciousness element be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of ignorance, nor can the real nature of ignorance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of ignorance, nor can the reality of ignorance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of formative predispositions, nor can the real nature of formative predispositions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of formative predispositions, nor can the reality of formative predispositions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of consciousness, nor can the real nature of consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of consciousness, nor can the reality of consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of name and form, nor can the real nature of name and form be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of name and form, nor can the reality of [F.110.b] name and form be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the six sense fields, nor can the real nature of the six sense fields be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the six sense fields, nor can the reality of the six sense fields be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sensory contact, nor can the real nature of sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sensory contact, nor can the reality of sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sensation, nor can the real nature of sensation be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sensation, nor can the reality of sensation be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of craving, nor can the real nature of craving be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of craving, nor can the reality of craving be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of grasping, nor can the real nature of grasping be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of grasping, nor can the reality of grasping be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the rebirth process, nor can the real nature of the rebirth process be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the rebirth process, nor can the reality of the rebirth process be apprehended in the tathāgatas. The tathāgatas [F.111.a] cannot be apprehended in the real nature of birth, nor can the real nature of birth be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of birth, nor can the reality of birth be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of aging and death, nor can the real nature of aging and death be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of aging and death, nor can the reality of aging and death be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the perfection of generosity, nor can the real nature of the perfection of generosity be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of generosity, nor can the reality of the perfection of generosity be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of ethical discipline, nor can the real nature of the perfection of ethical discipline be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of ethical discipline, nor can the reality of the perfection of ethical discipline be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of tolerance, nor can the real nature of the perfection of tolerance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of tolerance, nor can the reality of the perfection of tolerance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of [F.111.b] the perfection of perseverance, nor can the real nature of the perfection of perseverance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of perseverance, nor can the reality of the perfection of perseverance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of meditative concentration, nor can the real nature of the perfection of meditative concentration be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of meditative concentration, nor can the reality of the perfection of meditative concentration be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of wisdom, nor can the real nature of the perfection of wisdom be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of wisdom, nor can the reality of the perfection of wisdom be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the emptiness of internal phenomena, nor can the real nature of the emptiness of internal phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of internal phenomena, nor can the reality of the emptiness of internal phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of external phenomena, nor can the real nature of the emptiness of external phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of external phenomena, nor can the reality of the emptiness of external phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of external and internal phenomena, nor can the real nature of the emptiness [F.112.a] of external and internal phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of external and internal phenomena, nor can the reality of the emptiness of external and internal phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of emptiness, nor can the real nature of the emptiness of emptiness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of emptiness, nor can the reality of the emptiness of emptiness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of great extent, nor can the real nature of the emptiness of great extent be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of great extent, nor can the reality of the emptiness of great extent be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of ultimate reality, nor can the real nature of the emptiness of ultimate reality be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of ultimate reality, nor can the reality of the emptiness of ultimate reality be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of conditioned phenomena, nor can the real nature of the emptiness of conditioned phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of conditioned phenomena, nor can the reality of the emptiness of conditioned phenomena [F.112.b] be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of unconditioned phenomena, nor can the real nature of the emptiness of unconditioned phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of unconditioned phenomena, nor can the reality of the emptiness of unconditioned phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of the unlimited, nor can the real nature of the emptiness of the unlimited be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of the unlimited, nor can the reality of the emptiness of the unlimited be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of that which has neither beginning nor end, nor can the real nature of the emptiness of that which has neither beginning nor end be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of that which has neither beginning nor end, nor can the reality of the emptiness of that which has neither beginning nor end be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of nonexclusion, nor can the real nature of the emptiness of nonexclusion be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of nonexclusion, nor can the reality of the emptiness of nonexclusion be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of inherent nature, nor can the real nature of the emptiness of inherent nature be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of inherent nature, nor can the reality of the emptiness of inherent nature be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of all phenomena, nor can the real nature of the emptiness of all phenomena [F.113.a] be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of all phenomena, nor can the reality of the emptiness of all phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of intrinsic defining characteristics, nor can the real nature of the emptiness of intrinsic defining characteristics be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of intrinsic defining characteristics, nor can the reality of the emptiness of intrinsic defining characteristics be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of that which cannot be apprehended, nor can the real nature of the emptiness of that which cannot be apprehended be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of that which cannot be apprehended, nor can the reality of the emptiness of that which cannot be apprehended be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of nonentities, nor can the real nature of the emptiness of nonentities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of nonentities, nor can the reality of the emptiness of nonentities be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of essential nature, nor can the real nature of the emptiness of essential nature be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of essential nature, nor can the reality of the emptiness of essential nature be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of an essential nature of nonentities, [F.113.b] nor can the real nature of the emptiness of an essential nature of nonentities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of an essential nature of nonentities, nor can the reality of the emptiness of an essential nature of nonentities be apprehended in the tathāgatas. [B9]

“The tathāgatas cannot be apprehended in the real nature of the applications of mindfulness, nor can the real nature of the applications of mindfulness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the applications of mindfulness, nor can the reality of the applications of mindfulness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the correct exertions, nor can the real nature of the correct exertions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the correct exertions, nor can the reality of the correct exertions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the supports for miraculous ability, nor can the real nature of the supports for miraculous ability be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the supports for miraculous ability, nor can the reality of the supports for miraculous ability be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the faculties, nor can the real nature of the faculties be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the faculties, nor can the reality of the faculties be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the powers, [F.114.a] nor can the real nature of the powers be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the powers, nor can the reality of the powers be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the branches of enlightenment, nor can the real nature of the branches of enlightenment be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the branches of enlightenment, nor can the reality of the branches of enlightenment be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the noble eightfold path, nor can the real nature of the noble eightfold path be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the noble eightfold path, nor can the reality of the noble eightfold path be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the truths of the noble ones, nor can the real nature of the truths of the noble ones be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the truths of the noble ones, nor can the reality of the truths of the noble ones be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the meditative concentrations, nor can the real nature of the meditative concentrations be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the meditative concentrations, nor can the reality of the meditative concentrations be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the immeasurable attitudes, nor can the real nature of [F.114.b] the immeasurable attitudes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the immeasurable attitudes, nor can the reality of the immeasurable attitudes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the formless absorptions, nor can the real nature of the formless absorptions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the formless absorptions, nor can the reality of the formless absorptions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the liberations, nor can the real nature of the liberations be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the liberations, nor can the reality of the liberations be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the serial steps of meditative absorption, nor can the real nature of the serial steps of meditative absorption be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the serial steps of meditative absorption, nor can the reality of the serial steps of meditative absorption be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness, signlessness, and wishlessness gateways to liberation, nor can the real nature of the emptiness, signlessness, and wishlessness gateways to liberation be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness, signlessness, and wishlessness [F.115.a] gateways to liberation, nor can the reality of the emptiness, signlessness, and wishlessness gateways to liberation be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the extrasensory powers, nor can the real nature of the extrasensory powers be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the extrasensory powers, nor can the reality of the extrasensory powers be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the meditative stabilities, nor can the real nature of the meditative stabilities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the meditative stabilities, nor can the reality of the meditative stabilities be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the dhāraṇī gateways, nor can the real nature of the dhāraṇī gateways be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the dhāraṇī gateways, nor can the reality of the dhāraṇī gateways be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of the powers of the tathāgatas, nor can the real nature of the powers of the tathāgatas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the powers of the tathāgatas, nor can the reality of the powers of the tathāgatas be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the fearlessnesses, nor can the real nature of the fearlessnesses be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the fearlessnesses, nor can the reality of the fearlessnesses [F.115.b] be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the kinds of exact knowledge, nor can the real nature of the kinds of exact knowledge be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the kinds of exact knowledge, nor can the reality of the kinds of exact knowledge be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of great loving kindness, nor can the real nature of great loving kindness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of great loving kindness, nor can the reality of great loving kindness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of great compassion, nor can the real nature of great compassion be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of great compassion, nor can the reality of great compassion be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the distinct qualities of the buddhas, nor can the real nature of the distinct qualities of the buddhas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the distinct qualities of the buddhas, nor can the reality of the distinct qualities of the buddhas be apprehended in the tathāgatas.

“The tathāgatas cannot be apprehended in the real nature of knowledge of all the dharmas, nor can the real nature of knowledge of all the dharmas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of knowledge of all the dharmas, nor can the reality of knowledge of all the dharmas be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in [F.116.a] the real nature of the knowledge of the aspects of the path, nor can the real nature of the knowledge of the aspects of the path be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the knowledge of the aspects of the path, nor can the reality of the knowledge of the aspects of the path be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of all-aspect omniscience, nor can the real nature of all-aspect omniscience be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of all-aspect omniscience, nor can the reality of all-aspect omniscience be apprehended in the tathāgatas.”

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of physical forms; is neither conjoined with nor disjoined from the reality of physical forms; is neither conjoined with nor disjoined from anything other than the real nature of physical forms; and is neither conjoined with nor disjoined from anything other than the reality of physical forms. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings; is neither conjoined with nor disjoined from the reality of feelings; is neither conjoined with nor disjoined from anything other than the real nature of feelings; and is neither conjoined with nor disjoined from anything other than the reality of feelings. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of perceptions; is neither conjoined with nor disjoined from the reality of perceptions; is neither conjoined with nor disjoined from anything other than the real nature [F.116.b] of perceptions; and is neither conjoined with nor disjoined from anything other than the reality of perceptions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of formative predispositions; is neither conjoined with nor disjoined from the reality of formative predispositions; is neither conjoined with nor disjoined from anything other than the real nature of formative predispositions; and is neither conjoined with nor disjoined from anything other than the reality of formative predispositions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of consciousness; is neither conjoined with nor disjoined from the reality of consciousness; is neither conjoined with nor disjoined from anything other than the real nature of consciousness; and is neither conjoined with nor disjoined from anything other than the reality of consciousness.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the eyes; is neither conjoined with nor disjoined from the reality of the eyes; is neither conjoined with nor disjoined from anything other than the real nature of the eyes; and is neither conjoined with nor disjoined from anything other than the reality of the eyes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the ears; is neither conjoined with nor disjoined from the reality of the ears; is neither conjoined with nor disjoined from anything other than the real nature of the ears; and is neither conjoined with nor disjoined from anything other than the reality of the ears. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the nose; [F.117.a] is neither conjoined with nor disjoined from the reality of the nose; is neither conjoined with nor disjoined from anything other than the real nature of the nose; and is neither conjoined with nor disjoined from anything other than the reality of the nose. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the tongue; is neither conjoined with nor disjoined from the reality of the tongue; is neither conjoined with nor disjoined from anything other than the real nature of the tongue; and is neither conjoined with nor disjoined from anything other than the reality of the tongue. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the body; is neither conjoined with nor disjoined from the reality of the body; is neither conjoined with nor disjoined from anything other than the real nature of the body; and is neither conjoined with nor disjoined from anything other than the reality of the body. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the mental faculty; is neither conjoined with nor disjoined from the reality of the mental faculty; is neither conjoined with nor disjoined from anything other than the real nature of the mental faculty; and is neither conjoined with nor disjoined from anything other than the reality of the mental faculty.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sights; is neither conjoined with nor disjoined from the reality of sights; is neither conjoined with nor disjoined from anything other than the real nature of sights; and is neither conjoined with nor disjoined from anything other than the reality of sights. Kauśika, the tathāgata [F.117.b] is neither conjoined with nor disjoined from the real nature of sounds; is neither conjoined with nor disjoined from the reality of sounds; is neither conjoined with nor disjoined from anything other than the real nature of sounds; and is neither conjoined with nor disjoined from anything other than the reality of sounds. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of odors; is neither conjoined with nor disjoined from the reality of odors; is neither conjoined with nor disjoined from anything other than the real nature of odors; and is neither conjoined with nor disjoined from anything other than the reality of odors. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tastes; is neither conjoined with nor disjoined from the reality of tastes; is neither conjoined with nor disjoined from anything other than the real nature of tastes; and is neither conjoined with nor disjoined from anything other than the reality of tastes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tangibles; is neither conjoined with nor disjoined from the reality of tangibles; is neither conjoined with nor disjoined from anything other than the real nature of tangibles; and is neither conjoined with nor disjoined from anything other than the reality of tangibles. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mental phenomena; is neither conjoined with nor disjoined from the reality of mental phenomena; is neither conjoined with nor disjoined from anything other than the real nature of mental phenomena; and is neither conjoined with nor disjoined from anything other than the reality of mental phenomena. [F.118.a]

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of visual consciousness; is neither conjoined with nor disjoined from the reality of visual consciousness; is neither conjoined with nor disjoined from anything other than the real nature of visual consciousness; and is neither conjoined with nor disjoined from anything other than the reality of visual consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of auditory consciousness; is neither conjoined with nor disjoined from the reality of auditory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of auditory consciousness; and is neither conjoined with nor disjoined from anything other than the reality of auditory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of olfactory consciousness; is neither conjoined with nor disjoined from the reality of olfactory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of olfactory consciousness; and is neither conjoined with nor disjoined from anything other than the reality of olfactory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of gustatory consciousness; is neither conjoined with nor disjoined from the reality of gustatory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of gustatory consciousness; and is neither conjoined with nor [F.118.b] disjoined from anything other than the reality of gustatory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tactile consciousness; is neither conjoined with nor disjoined from the reality of tactile consciousness; is neither conjoined with nor disjoined from anything other than the real nature of tactile consciousness; and is neither conjoined with nor disjoined from anything other than the reality of tactile consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mental consciousness; is neither conjoined with nor disjoined from the reality of mental consciousness; is neither conjoined with nor disjoined from anything other than the real nature of mental consciousness; and is neither conjoined with nor disjoined from anything other than the reality of mental consciousness.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of visually compounded sensory contact; is neither conjoined with nor disjoined from the reality of visually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of visually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of visually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of aurally compounded sensory contact; is neither conjoined with nor disjoined from the reality of aurally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of aurally compounded sensory contact; and is neither conjoined with [F.119.a] nor disjoined from anything other than the reality of aurally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of nasally compounded sensory contact; is neither conjoined with nor disjoined from the reality of nasally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of nasally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of nasally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of lingually compounded sensory contact; is neither conjoined with nor disjoined from the reality of lingually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of lingually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of lingually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of corporeally compounded sensory contact; is neither conjoined with nor disjoined from the reality of corporeally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of corporeally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of corporeally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mentally compounded sensory contact; is neither conjoined with nor disjoined from the reality of mentally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of mentally compounded sensory contact; and is neither conjoined with [F.119.b] nor disjoined from anything other than the reality of mentally compounded sensory contact.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by visually compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by visually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by visually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by visually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by aurally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by aurally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by aurally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by aurally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by nasally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by nasally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by nasally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by nasally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by lingually compounded sensory contact; is neither conjoined with nor disjoined [F.120.a] from the reality of feelings conditioned by lingually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by lingually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by lingually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by corporeally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by corporeally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by corporeally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by corporeally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by mentally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by mentally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by mentally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by mentally compounded sensory contact.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the earth element; is neither conjoined with nor disjoined from the reality of the earth element; is neither conjoined with nor disjoined from anything other than the real nature of the earth element; and is neither conjoined with nor disjoined from anything other than [F.120.b] the reality of the earth element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the water element; is neither conjoined with nor disjoined from the reality of the water element; is neither conjoined with nor disjoined from anything other than the real nature of the water element; and is neither conjoined with nor disjoined from anything other than the reality of the water element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the fire element; is neither conjoined with nor disjoined from the reality of the fire element; is neither conjoined with nor disjoined from anything other than the real nature of the fire element; and is neither conjoined with nor disjoined from anything other than the reality of the fire element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the wind element; is neither conjoined with nor disjoined from the reality of the wind element; is neither conjoined with nor disjoined from anything other than the real nature of the wind element; and is neither conjoined with nor disjoined from anything other than the reality of the wind element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the space element; is neither conjoined with nor disjoined from the reality of the space element; is neither conjoined with nor disjoined from anything other than the real nature of the space element; and is neither conjoined with nor disjoined from anything other than the reality of the space element. Kauśika, the tathāgata is neither [F.121.a] conjoined with nor disjoined from the real nature of the consciousness element; is neither conjoined with nor disjoined from the reality of the consciousness element; is neither conjoined with nor disjoined from anything other than the real nature of the consciousness element; and is neither conjoined with nor disjoined from anything other than the reality of the consciousness element.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of ignorance; is neither conjoined with nor disjoined from the reality of ignorance; is neither conjoined with nor disjoined from anything other than the real nature of ignorance; and is neither conjoined with nor disjoined from anything other than the reality of ignorance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of formative predispositions; is neither conjoined with nor disjoined from the reality of formative predispositions; is neither conjoined with nor disjoined from anything other than the real nature of formative predispositions; and is neither conjoined with nor disjoined from anything other than the reality of formative predispositions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of consciousness; is neither conjoined with nor disjoined from the reality of consciousness; is neither conjoined with nor disjoined from anything other than the real nature of consciousness; and is neither conjoined with nor disjoined from anything other than the reality of consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature [F.121.b] of name and form; is neither conjoined with nor disjoined from the reality of name and form; is neither conjoined with nor disjoined from anything other than the real nature of name and form; and is neither conjoined with nor disjoined from anything other than the reality of name and form. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the six sense fields; is neither conjoined with nor disjoined from the reality of the six sense fields; is neither conjoined with nor disjoined from anything other than the real nature of the six sense fields; and is neither conjoined with nor disjoined from anything other than the reality of the six sense fields. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sensory contact; is neither conjoined with nor disjoined from the reality of sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sensation; is neither conjoined with nor disjoined from the reality of sensation; is neither conjoined with nor disjoined from anything other than the real nature of sensation; and is neither conjoined with nor disjoined from anything other than the reality of sensation. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of craving; is neither conjoined with nor disjoined from the reality of craving; is neither conjoined with nor disjoined from anything other than [F.122.a] the real nature of craving; and is neither conjoined with nor disjoined from anything other than the reality of craving. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of grasping; is neither conjoined with nor disjoined from the reality of grasping; is neither conjoined with nor disjoined from anything other than the real nature of grasping; and is neither conjoined with nor disjoined from anything other than the reality of grasping. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the rebirth process; is neither conjoined with nor disjoined from the reality of the rebirth process; is neither conjoined with nor disjoined from anything other than the real nature of the rebirth process; and is neither conjoined with nor disjoined from anything other than the reality of the rebirth process. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of birth; is neither conjoined with nor disjoined from the reality of birth; is neither conjoined with nor disjoined from anything other than the real nature of birth; and is neither conjoined with nor disjoined from anything other than the reality of birth. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of aging and death; is neither conjoined with nor disjoined from the reality of aging and death; is neither conjoined with nor disjoined from anything other than the real nature of aging and death; and is neither conjoined with nor disjoined from anything other than the reality of aging and death.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of [F.122.b] the perfection of generosity; is neither conjoined with nor disjoined from the reality of the perfection of generosity; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of generosity; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of generosity. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of ethical conduct; is neither conjoined with nor disjoined from the reality of the perfection of ethical conduct; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of ethical conduct; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of ethical conduct. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of tolerance; is neither conjoined with nor disjoined from the reality of the perfection of tolerance; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of tolerance; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of tolerance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of perseverance; is neither conjoined with nor disjoined from the reality of the perfection of perseverance; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of perseverance; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of [F.123.a] perseverance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of meditative concentration; is neither conjoined with nor disjoined from the reality of the perfection of meditative concentration; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of meditative concentration; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of meditative concentration. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of wisdom; is neither conjoined with nor disjoined from the reality of the perfection of wisdom; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of wisdom; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of wisdom.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of internal phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of internal phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of internal phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of internal phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of external phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of external phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of external phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of [F.123.b] external phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of external and internal phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of external and internal phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of external and internal phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of external and internal phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of emptiness; is neither conjoined with nor disjoined from the reality of the emptiness of emptiness; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of emptiness; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of emptiness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of great extent; is neither conjoined with nor disjoined from the reality of the emptiness of great extent; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of great extent; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of great extent. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of ultimate reality; is neither conjoined with nor disjoined from the reality of the emptiness of ultimate reality; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of ultimate reality; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of ultimate reality. [F.124.a] Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of conditioned phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of conditioned phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of conditioned phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of conditioned phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of unconditioned phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of unconditioned phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of unconditioned phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of unconditioned phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of the unlimited; is neither conjoined with nor disjoined from the reality of the emptiness of the unlimited; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of the unlimited; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of the unlimited. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of that which has neither beginning nor end; is neither conjoined with nor disjoined from the reality of the emptiness of that which has neither beginning nor end; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of that which has [F.124.b] neither beginning nor end; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of that which has neither beginning nor end. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of nonexclusion; is neither conjoined with nor disjoined from the reality of the emptiness of nonexclusion; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of nonexclusion; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of nonexclusion. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of inherent nature; is neither conjoined with nor disjoined from the reality of the emptiness of inherent nature; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of inherent nature; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of inherent nature. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of all phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of all phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of all phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of all phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of intrinsic defining characteristics; is neither conjoined with nor disjoined from the reality of the emptiness of intrinsic defining characteristics; is neither conjoined with nor disjoined [F.125.a] from anything other than the real nature of the emptiness of intrinsic defining characteristics; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of intrinsic defining characteristics. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of that which cannot be apprehended; is neither conjoined with nor disjoined from the reality of the emptiness of that which cannot be apprehended; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of that which cannot be apprehended; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of that which cannot be apprehended. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of nonentities; is neither conjoined with nor disjoined from the reality of the emptiness of nonentities; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of nonentities; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of nonentities. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of essential nature; is neither conjoined with nor disjoined from the reality of the emptiness of essential nature; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of essential nature; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of essential nature. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of an essential nature of nonentities; is neither conjoined with nor disjoined from [F.125.b] the reality of the emptiness of an essential nature of nonentities; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of an essential nature of nonentities; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of an essential nature of nonentities.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the applications of mindfulness; is neither conjoined with nor disjoined from the reality of the applications of mindfulness; is neither conjoined with nor disjoined from anything other than the real nature of the applications of mindfulness; and is neither conjoined with nor disjoined from anything other than the reality of the applications of mindfulness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the correct exertions; is neither conjoined with nor disjoined from the reality of the correct exertions; is neither conjoined with nor disjoined from anything other than the real nature of the correct exertions; and is neither conjoined with nor disjoined from anything other than the reality of the correct exertions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the supports for miraculous ability; is neither conjoined with nor disjoined from the reality of the supports for miraculous ability; is neither conjoined with nor disjoined from anything other than the real nature of the supports for miraculous ability; and is neither conjoined with nor disjoined from anything other than the reality of the supports for miraculous ability. Kauśika, the tathāgata is neither conjoined with nor disjoined from [F.126.a] the real nature of the faculties; is neither conjoined with nor disjoined from the reality of the faculties; is neither conjoined with nor disjoined from anything other than the real nature of the faculties; and is neither conjoined with nor disjoined from anything other than the reality of the faculties. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the powers; is neither conjoined with nor disjoined from the reality of the powers; is neither conjoined with nor disjoined from anything other than the real nature of the powers; and is neither conjoined with nor disjoined from anything other than the reality of the powers. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the branches of enlightenment; is neither conjoined with nor disjoined from the reality of the branches of enlightenment; is neither conjoined with nor disjoined from anything other than the real nature of the branches of enlightenment; and is neither conjoined with nor disjoined from anything other than the reality of the branches of enlightenment. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the noble eightfold path; is neither conjoined with nor disjoined from the reality of the noble eightfold path; is neither conjoined with nor disjoined from anything other than the real nature of the noble eightfold path; and is neither conjoined with nor disjoined from anything other than the reality of the noble eightfold path.

“Kauśika, the tathāgata is neither [F.126.b] conjoined with nor disjoined from the real nature of the truths of the noble ones; is neither conjoined with nor disjoined from the reality of the truths of the noble ones; is neither conjoined with nor disjoined from anything other than the real nature of the truths of the noble ones; and is neither conjoined with nor disjoined from anything other than the reality of the truths of the noble ones. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the meditative concentrations; is neither conjoined with nor disjoined from the reality of the meditative concentrations; is neither conjoined with nor disjoined from anything other than the real nature of the meditative concentrations; and is neither conjoined with nor disjoined from anything other than the reality of the meditative concentrations. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the immeasurable attitudes; is neither conjoined with nor disjoined from the reality of the immeasurable attitudes; is neither conjoined with nor disjoined from anything other than the real nature of the immeasurable attitudes; and is neither conjoined with nor disjoined from anything other than the reality of the immeasurable attitudes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the formless absorptions; is neither conjoined with nor disjoined from the reality of the formless absorptions; is neither conjoined with nor disjoined from anything other than the real nature of the formless absorptions; and is neither conjoined with nor disjoined from anything other than the reality of the formless absorptions. Kauśika, the [F.127.a] tathāgata is neither conjoined with nor disjoined from the real nature of the liberations; is neither conjoined with nor disjoined from the reality of the liberations; is neither conjoined with nor disjoined from anything other than the real nature of the liberations; and is neither conjoined with nor disjoined from anything other than the reality of the liberations. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the serial steps of meditative absorption; is neither conjoined with nor disjoined from the reality of the serial steps of meditative absorption; is neither conjoined with nor disjoined from anything other than the real nature of the serial steps of meditative absorption; and is neither conjoined with nor disjoined from anything other than the reality of the serial steps of meditative absorption. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; is neither conjoined with nor disjoined from the reality of the emptiness, signlessness, and wishlessness gateways to liberation; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness, signlessness, and wishlessness gateways to liberation. Kauśika, the tathāgata is neither conjoined with nor disjoined from [F.127.b] the real nature of the extrasensory powers; is neither conjoined with nor disjoined from the reality of the extrasensory powers; is neither conjoined with nor disjoined from anything other than the real nature of the extrasensory powers; and is neither conjoined with nor disjoined from anything other than the reality of the extrasensory powers. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the meditative stabilities; is neither conjoined with nor disjoined from the reality of the meditative stabilities; is neither conjoined with nor disjoined from anything other than the real nature of the meditative stabilities; and is neither conjoined with nor disjoined from anything other than the reality of the meditative stabilities. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the dhāraṇī gateways; is neither conjoined with nor disjoined from the reality of the dhāraṇī gateways; is neither conjoined with nor disjoined from anything other than the real nature of the dhāraṇī gateways; and is neither conjoined with nor disjoined from anything other than the reality of the dhāraṇī gateways. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the powers of the tathāgatas; is neither conjoined with nor disjoined from the reality of the powers of the tathāgatas; is neither conjoined with nor disjoined from anything other than the real nature of the powers of the tathāgatas; and is neither conjoined with nor disjoined from anything other than the reality of the powers of the tathāgatas. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature [F.128.a] of the fearlessnesses; is neither conjoined with nor disjoined from the reality of the fearlessnesses; is neither conjoined with nor disjoined from anything other than the real nature of the fearlessnesses; and is neither conjoined with nor disjoined from anything other than the reality of the fearlessnesses. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the kinds of exact knowledge; is neither conjoined with nor disjoined from the reality of the kinds of exact knowledge; is neither conjoined with nor disjoined from anything other than the real nature of the kinds of exact knowledge; and is neither conjoined with nor disjoined from anything other than the reality of the kinds of exact knowledge. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of great loving kindness; is neither conjoined with nor disjoined from the reality of great loving kindness; is neither conjoined with nor disjoined from anything other than the real nature of great loving kindness; and is neither conjoined with nor disjoined from anything other than the reality of great loving kindness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of great compassion; is neither conjoined with nor disjoined from the reality of great compassion; is neither conjoined with nor disjoined from anything other than the real nature of great compassion; and is neither conjoined with nor disjoined from anything other than the reality of great compassion. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the distinct [F.128.b] qualities of the buddhas; is neither conjoined with nor disjoined from the reality of the distinct qualities of the buddhas; is neither conjoined with nor disjoined from anything other than the real nature of the distinct qualities of the buddhas; and is neither conjoined with nor disjoined from anything other than the reality of the distinct qualities of the buddhas.

“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of knowledge of all the dharmas; is neither conjoined with nor disjoined from the reality of knowledge of all the dharmas; is neither conjoined with nor disjoined from anything other than the real nature of knowledge of all the dharmas; and is neither conjoined with nor disjoined from anything other than the reality of knowledge of all the dharmas. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the knowledge of the aspects of the path; is neither conjoined with nor disjoined from the reality of the knowledge of the aspects of the path; is neither conjoined with nor disjoined from anything other than the real nature of the knowledge of the aspects of the path; and is neither conjoined with nor disjoined from anything other than the reality of the knowledge of the aspects of the path. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of all-aspect omniscience; is neither conjoined with nor disjoined from the reality of all-aspect omniscience; is neither conjoined with nor disjoined from anything other than the real nature of all-aspect omniscience; and is neither conjoined with nor disjoined from anything other than [F.129.a] the reality of all-aspect omniscience.

“Kauśika, the power of that which is not conjoined with and not disjoined from all those phenomena––this, by way of being devoid of a blessing, is its blessing. [B10]

“Kauśika, you asked, ‘Where should bodhisattva great beings search for the perfection of wisdom?’ Kauśika, they should not search for it in physical forms, nor should they search for it in anything other than physical forms; they should not search for it in feelings, nor should they search for it in anything other than feelings; they should not search for it in perceptions, nor should they search for it in anything other than perceptions; they should not search for it in formative predispositions, nor should they search for it in anything other than formative predispositions; and they should not search for it in consciousness, nor should they search for it in anything other than consciousness. If you ask why, Kauśika, it is because all those phenomena‍—physical forms, feelings, perceptions, formative predispositions, consciousness, bodhisattvas, the perfection of wisdom, and the act of searching‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the eyes, nor should they search for it in anything other than the eyes; they should not search for it in the ears, [F.129.b] nor should they search for it in anything other than the ears; they should not search for it in the nose, nor should they search for it in anything other than the nose; they should not search for it in the tongue, nor should they search for it in anything other than the tongue; they should not search for it in the body, nor should they search for it in anything other than the body; and they should not search for it in the mental faculty, nor should they search for it in anything other than the mental faculty. If you ask why, Kauśika, it is because all those phenomena‍—the eyes, the ears, the nose, the tongue, the body, the mental faculty, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in sights, nor should they search for it in anything other than sights; they should not search for it in sounds, nor should they search for it in anything other than sounds; they should not search for it in odors, nor should they search for it in anything other than odors; they should not search for it in tastes, nor should they search for it in anything other than tastes; they should not search for it in tangibles, nor should they search for it in anything other than tangibles; and they should not search for it in mental phenomena, nor should they search for it in anything other than phenomena. If you ask why, Kauśika, it is because all those phenomena‍—sights, sounds, odors, tastes, tangibles, mental phenomena, bodhisattvas, the perfection of wisdom, and the act of [F.130.a] seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in visual consciousness, nor should they search for it in anything other than visual consciousness; they should not search for it in auditory consciousness, nor should they search for it in anything other than auditory consciousness; they should not search for it in olfactory consciousness, nor should they search for it in anything other than olfactory consciousness; they should not search for it in gustatory consciousness, nor should they search for it in anything other than gustatory consciousness; they should not search for it in tactile consciousness, nor should they search for it in anything other than tactile consciousness; and they should not search for it in mental consciousness, nor should they search for it in anything other than mental consciousness. If you ask why, Kauśika, it is because all those phenomena‍—visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for [F.130.b] the perfection of wisdom in visually compounded sensory contact, nor should they search for it in anything other than visually compounded sensory contact; they should not search for it in aurally compounded sensory contact, nor should they search for it in anything other than aurally compounded sensory contact; they should not search for it in nasally compounded sensory contact, nor should they search for it in anything other than nasally compounded sensory contact; they should not search for it in lingually compounded sensory contact, nor should they search for it in anything other than lingually compounded sensory contact; they should not search for it in corporeally compounded sensory contact, nor should they search for it in anything other than corporeally compounded sensory contact; and they should not search for it in mentally compounded sensory contact, nor should they search for it in anything other than mentally compounded sensory contact. If you ask why, Kauśika, it is because all those phenomena‍—visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in feelings conditioned by visually compounded sensory contact, nor should they search for it in anything other than feelings conditioned by visually compounded sensory contact; they should not search for it in feelings conditioned by aurally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by aurally compounded sensory contact; [F.131.a] they should not search for it in feelings conditioned by nasally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by nasally compounded sensory contact; they should not search for it in feelings conditioned by lingually compounded sensory contact, nor should they search for it in anything other than feelings conditioned by lingually compounded sensory contact; they should not search for it in feelings conditioned by corporeally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by corporeally compounded sensory contact; and they should not search for it in feelings conditioned by mentally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by mentally compounded sensory contact. If you ask why, Kauśika, it is because all those phenomena‍—feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the earth element, nor should they search for it in anything other than the earth element; they should not search for it in the water element, nor should they search for it in anything other than the water element; they should not search for it in the fire element, [F.131.b] nor should they search for it in anything other than the fire element; they should not search for it in the wind element, nor should they search for it in anything other than the wind element; they should not search for it in the space element, nor should they search for it in anything other than the space element; and they should not search for it in the consciousness element, nor should they search for it in anything other than the consciousness element. If you ask why, Kauśika, it is because all those phenomena‍—the earth element, the water element, the fire element, the wind element, the space element, the consciousness element, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in ignorance, nor should they search for it in anything other than ignorance; they should not search for it in formative predispositions, nor should they search for it in anything other than formative predispositions; they should not search for it in consciousness, nor should they search for it in anything other than consciousness; they should not search for it in name and form, nor should they search for it in anything other than name and form; they should not search for it in the six sense fields, nor should they search for it in anything other than the six sense fields; they should not search for it in sensory contact, nor should they search for it in anything other than sensory contact; they should not search for it in sensation, nor should they search for it in anything other than sensation; [F.132.a] they should not search for it in craving, nor should they search for it in anything other than craving; they should not search for it in grasping, nor should they search for it in anything other than grasping; they should not search for it in the rebirth process, nor should they search for it in anything other than the rebirth process; they should not search for it in birth, nor should they search for it in anything other than birth; and they should not search for it in aging and death, nor should they search for it in anything other than aging and death. If you ask why, Kauśika, it is because all those phenomena‍—ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, aging and death, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the perfection of generosity, nor should they search for it in anything other than the perfection of generosity; they should not search for it in the perfection of ethical discipline, nor should they search for it in anything other than the perfection of ethical discipline; they should not search for it in the perfection of tolerance, nor should they search for it in anything other than the perfection of tolerance; they should not search for it in the perfection of perseverance, nor should they search [F.132.b] for it in anything other than the perfection of perseverance; they should not search for it in the perfection of meditative concentration, nor should they search for it in anything other than the perfection of meditative concentration; and they should not search for it in the perfection of wisdom, nor should they search for it in anything other than the perfection of wisdom. If you ask why, Kauśika, it is because all those phenomena‍—the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the emptiness of internal phenomena, nor should they search for it in anything other than the emptiness of internal phenomena; they should not search for it in the emptiness of external phenomena, nor should they search for it in anything other than the emptiness of external phenomena; they should not search for it in the emptiness of external and internal phenomena, nor should they search for it in anything other than the emptiness of external and internal phenomena; they should not search for it in the emptiness of emptiness, nor should they search for it in anything other than the emptiness of emptiness; they should not search for it in the emptiness of great extent, nor should they search for it in anything other than the emptiness of great extent; they should not search for it in the emptiness of ultimate reality, nor should they search for it in anything other than the emptiness of ultimate reality; they should not search [F.133.a] for it in the emptiness of conditioned phenomena, nor should they search for it in anything other than the emptiness of conditioned phenomena; they should not search for it in the emptiness of unconditioned phenomena, nor should they search for it in anything other than the emptiness of unconditioned phenomena; they should not search for it in the emptiness of the unlimited, nor should they search for it in anything other than the emptiness of the unlimited; they should not search for it in the emptiness of that which has neither beginning nor end, nor should they search for it in anything other than the emptiness of that which has neither beginning nor end; they should not search for it in the emptiness of nonexclusion, nor should they search for it in anything other than the emptiness of nonexclusion; they should not search for it in the emptiness of inherent nature, nor should they search for it in anything other than the emptiness of inherent nature; they should not search for it in the emptiness of all phenomena, nor should they search for it in anything other than the emptiness of all phenomena; they should not search for it in the emptiness of intrinsic defining characteristics, nor should they search for it in anything other than the emptiness of intrinsic defining characteristics; they should not search for it in the emptiness of that which cannot be apprehended, nor should they search for it in anything other than the emptiness of that which cannot be apprehended; they should not search for it in the emptiness of nonentities, nor should they search for it in anything other than the emptiness of nonentities; they should not search for it in the emptiness of essential nature, nor should they search for it in anything other than the emptiness of essential nature; and they should not search for it in the emptiness of an essential nature of nonentities, nor should they search for it in anything other than the emptiness of an essential nature of nonentities. If you ask why, Kauśika, it is because all those phenomena‍—the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of [F.133.b] emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, the emptiness of an essential nature of nonentities, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the applications of mindfulness, nor should they search for it in anything other than the applications of mindfulness. If you ask why, Kauśika, it is because all those phenomena‍—the applications of mindfulness, the bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the correct exertions, [F.134.a] nor should they search for it in anything other than the correct exertions. If you ask why, Kauśika, it is because all those phenomena‍—the correct exertions, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the supports for miraculous ability, nor should they search for it in anything other than the supports for miraculous ability. If you ask why, Kauśika, it is because all those phenomena‍—the supports for miraculous ability, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the faculties, nor should they search for it in anything other than the faculties. If you ask why, Kauśika, it is because all those phenomena‍—the faculties, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings [F.134.b] should not search for the perfection of wisdom in the powers, nor should they search for it in anything other than the powers. If you ask why, Kauśika, it is because all those phenomena‍—the powers, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the branches of enlightenment, nor should they search for it in anything other than the branches of enlightenment. If you ask why, Kauśika, it is because all those phenomena‍—the branches of enlightenment, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the noble eightfold path, nor should they search for it in anything other than the noble eightfold path. If you ask why, Kauśika, it is because all those phenomena‍—the noble eightfold path, bodhisattvas, the perfection of wisdom, and the act of seeking‍—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, [F.135.a] unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.