The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 12

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord! {Dt.243} This elder Subhūti, who has been asked about the perfection of wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, I hope that I have not contradicted the perfection of wisdom while teaching the Great Vehicle?”

“Subhūti, you have not done so!” replied the Blessed One. “Subhūti, you do teach the Great Vehicle in conformity with the perfection of wisdom. If you ask why, Subhūti, it is because whatever virtuous attributes there are, be they the attributes of śrāvakas, the attributes of pratyekabuddhas, the attributes of bodhisattvas, or the attributes of buddhas, all of them are indeed gathered and included within the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, what are the virtuous attributes, the factors conducive to enlightenment, that are gathered and included within the perfection of wisdom? [F.309.b] What are those attributes of the śrāvakas, those attributes of the pratyekabuddhas, those attributes of the bodhisattvas, and those attributes of the buddhas?”

The Blessed One replied, “They comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six extrasensory powers, 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, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, the eighteen distinct qualities of the buddhas, unimpaired reality,326 and perpetual equanimity.

“Subhūti, these are the virtuous attributes, the factors conducive to enlightenment, that are held to be gathered and included within the perfection of wisdom, that is to say, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas.

“If you ask how so, Subhūti, all these attributes include the perfection of wisdom, [F.310.a] the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, sights, visual consciousness, visually compounded sensory contact, feelings due to sensory contact that is visually compounded, the ears, sounds, auditory consciousness, aurally compounded sensory contact, feelings due to sensory contact that is aurally compounded, the nose, odors, olfactory consciousness, nasally compounded sensory contact, feelings due to sensory contact that is nasally compounded, the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, feelings due to sensory contact that is lingually compounded, the body, tangibles, tactile consciousness, corporeally compounded sensory contact, feelings due to sensory contact that is corporeally compounded, the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, feelings due to sensory contact that is mentally compounded, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death, [F.310.b] 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,327 the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the six extrasensory powers, the eight sense fields of mastery, the ten sense fields of complete suffusion, the eight aspects of liberation, the nine serial steps of meditative absorption, suffering, the cause of suffering, the cessation [of suffering], the path [leading to the cessation of suffering], the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the meditative stabilities, the dhāraṇī gateways, {Dt.244} the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, the eighteen distinct qualities of the buddhas, the realm of desire, the realm of form, [F.311.a] the realm of formlessness, virtuous phenomena, nonvirtuous phenomena, contaminated phenomena, uncontaminated phenomena, mundane phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena, the tathagātas, the Dharma taught by the tathāgatas, Vinaya, the realm of phenomena, the real nature, the very limit of reality, the inconceivable realm, and the expanse of nirvāṇa‍—all of these with respect to the Great Vehicle are neither conjoined nor disjoined, and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics.

“These are the ways, Subhūti, in which you do indeed teach the Great Vehicle in conformity with the perfection of wisdom. If you ask how so, it is because you do not say that the Great Vehicle is one distinct thing and the perfection of wisdom another; and just so, the Great Vehicle and the perfection of wisdom are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity another; and just so, the Great Vehicle and the perfection of generosity [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the emptiness of internal phenomena another, or the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, another; and just so, the Great Vehicle and the emptiness of internal phenomena and [the other aspects of emptiness], [F.311.b] up to and including the emptiness of the essential nature of nonentities, are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the applications of mindfulness another; and just so, the Great Vehicle and the applications of mindfulness are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path another; and just so, the Great Vehicle and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways another; and just so, the Great Vehicle and the dhāraṇī gateways [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas another; and just so, the Great Vehicle and the distinct qualities of the buddhas [and so forth] are indeed not two things and are not to be divided into two. Those are the formulations, Subhūti, by which you do indeed teach the Great Vehicle by teaching the perfection of wisdom, [F.312.a] and you do indeed teach the perfection of wisdom by teaching the Great Vehicle.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattvas do not apprehend the limit of the past. Bodhisattvas do not apprehend the limit of the future. Bodhisattvas do not apprehend the intervening present. One should know that bodhisattvas are beyond all limits because physical forms are beyond all limits. One should know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits. Indeed, it cannot be discerned328 and it cannot be apprehended that physical forms constitute a bodhisattva. Indeed, it cannot be discerned and cannot be apprehended that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva.329 Therefore, Blessed Lord, since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? {Dt.245}

“Moreover, Blessed Lord, this ‘bodhisattva’ is a mere name; yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being‍—look for it though one might‍—could there possibly be? What [F.312.b] feelings, perceptions, formative predispositions, and consciousness that have come into being‍—look for them though one might‍—could there possibly be? Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness. This being the case, Blessed Lord, one cannot apprehend as other than not having come into being those bodhisattva great beings who are engaged in the pursuit of enlightenment. How then should I who have not come into being give instructions in the perfection of wisdom which has also not come into being? If, when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, why do bodhisattva great beings not apprehend the limit of the past, not apprehend the limit of the future, and not apprehend the intervening present? Venerable Subhūti, how should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits? How should one know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits? Venerable Subhūti, How is it that physical forms not discerned and how is it that they cannot be apprehended as a bodhisattva? How is it that feelings, perceptions, formative predispositions, and consciousness are not discerned and how is it that they cannot be apprehended as a bodhisattva? Venerable Subhūti, why do you say, ‘Since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, [F.313.a] then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Blessed Lord, this “bodhisattva” is a mere name’? Venerable Subhūti, why do you say, ‘Yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being—look for it though one might—could there possibly be? What feelings, perceptions, formative predispositions, and consciousness that have come into being—look for them though one might—could there possibly be? Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness’? Venerable Subhūti, why do you say, ‘How then should I who have not come into being give teaching and instruction in the perfection of wisdom which has also not come into being’? Venerable Subhūti, why do you say, ‘One cannot apprehend bodhisattva great beings as other than not having come into being’? Venerable Subhūti, why do you say, [F.313.b] ‘If when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom’?”

The venerable Subhūti replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the past. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the past. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the future. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the future. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the intervening present. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in beings who are nonexistent, beings who are empty, beings who are void, and beings who are without inherent existence. The nonexistence of beings, the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that nonexistent beings, empty beings, [F.314.a] void beings, beings without inherent existence, {Dt.246} bodhisattvas, the limit of the past, the limit of the future, and the intervening present—all of these—are indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of feelings, perceptions, [F.314.b] formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are emptiness; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are void; or in physical forms, feelings, perceptions, formative predispositions, and consciousness that are without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in physical forms, feelings, perceptions, formative predispositions, and consciousness are not one distinct thing and bodhisattvas another, [F.315.a] nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. [F.315.b] Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, [F.316.a] and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, [F.316.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of ethical discipline, [F.317.a] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. [F.317.b] Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. [F.318.a] Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. {Dt.247}

“Venerable Śāradvatīputra, owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the correct exertions, [F.318.b] the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, [F.319.a] emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, [F.319.b] and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, [F.320.a] the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, [F.320.b] the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra, [F.321.a] the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that [all those causal and fruitional attributes], up to and including the distinct qualities of the buddhas, that are nonexistent, empty, void, and lacking inherent existence, and the [F.321.b] bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. [F.322.a] Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the realm of phenomena that is nonexistent, in the real nature, the very limit of reality, and the inconceivable realm that are nonexistent, and in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void, [F.322.b] and without inherent existence. That is to say, the nonexistence of the realm of phenomena is not one distinct thing, the nonexistence of the real nature, the very limit of reality, and the inconceivable realm is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the realm of phenomena that is nonexistent; the real nature, the very limit of reality, and the inconceivable realm that are nonexistent; the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void, and lacking inherent existence; and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, [F.323.a] bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in śrāvakas who are nonexistent, in śrāvakas who are emptiness, in śrāvakas who are void, and in śrāvakas who are without inherent existence. That is to say, the nonexistence of śrāvakas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in śrāvakas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the śrāvakas who are nonexistent, and who are emptiness, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in pratyekabuddhas who are nonexistent, in pratyekabuddhas who are emptiness, in pratyekabuddhas who are void, and [F.323.b] in pratyekabuddhas who are without inherent existence. That is to say, the nonexistence of pratyekabuddhas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in pratyekabuddhas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the pratyekabuddhas who are nonexistent, and who are emptiness, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. [B23]

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in bodhisattvas who are nonexistent, and in bodhisattvas who are emptiness, void, [F.324.a] and without inherent existence. That is to say, the nonexistence of bodhisattvas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in bodhisattvas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the nonexistence of bodhisattvas, their emptiness, voidness, and lack of inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in all-aspect omniscience that is nonexistent, and in all-aspect omniscience that is emptiness, void, and without inherent existence. [F.324.b] That is to say, the nonexistence of all-aspect omniscience is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in all-aspect omniscience is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the nonexistence of all-aspect omniscience, the emptiness, voidness, and lack of inherent existence of all-aspect omniscience, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. Those, Venerable Śāradvatīputra, are the formulations explaining how bodhisattvas do not apprehend the limit of the past and bodhisattvas do not apprehend the limit of the future or the intervening present.

“Venerable Śāradvatīputra, you also asked why one should know that bodhisattvas are beyond all limits because physical forms are beyond all limits, and why one should know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits. Venerable Śāradvatīputra, physical forms are the same as space. Feelings, perceptions, formative predispositions, and consciousness are the same as space. If you ask why, {Dt.248} Venerable Śāradvatīputra, just as in space the limit of the past is not apprehended, and the limit of the future and the intervening present are not apprehended, but space is designated because it is boundless and beyond all limits, similarly, Venerable Śāradvatīputra, the past limit of physical forms is not apprehended and their future limit and intervening present are not apprehended because physical forms are emptiness; also the past limit of feelings, perceptions, formative predispositions, and [F.325.a] consciousness is not apprehended, and the future limit and intervening [present] of consciousness [and so forth] are not apprehended, because consciousness [and so forth] are emptiness. In emptiness no limits or intervening present are apprehended. That, Venerable Śāradvatīputra, is the formulation explaining how one should know that bodhisattvas are beyond all limits because physical forms are beyond all limits, and feelings, perceptions, formative predispositions, and consciousness are beyond all limits.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are all the same as space. If you ask why, Venerable Śāradvatīputra, in the example of space the limit of the past is not apprehended, and the limit of the future and the intervening present are not apprehended‍—space is indicated because it is boundless and beyond all limits. Similarly, Venerable Śāradvatīputra, the past limit of the distinct qualities of the buddhas [and so forth] is not apprehended, and their future limit and intervening present are not apprehended, because the distinct qualities of the buddhas [and so forth] are emptiness; also the past limit of feelings, perceptions, formative predispositions, and consciousness is not apprehended, and the future limit and intervening present of consciousness [and so forth] are not apprehended, because consciousness [and so forth] are emptiness. In emptiness no limits or intervening present are apprehended. That, Venerable Śāradvatīputra, is the formulation explaining how one should know that [F.325.b] bodhisattvas are beyond all limits because the distinct qualities of the buddhas [and so forth] are beyond all limits.

“Venerable Śāradvatīputra, you also asked why physical forms are not discerned and cannot be apprehended as a bodhisattva, and why feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva. Venerable Śāradvatīputra, physical forms are empty of physical forms, and feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. If you ask why, in emptiness there are no physical forms. In emptiness there are no bodhisattvas. In emptiness there are no feelings, perceptions, formative predispositions, or consciousness. {Dt.249} In emptiness there are no bodhisattvas. That, Venerable Śāradvatīputra, is the formulation explaining how physical forms are not discerned and cannot be apprehended as a bodhisattva; also, feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

“Moreover, Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity. If you ask why, in emptiness there is no perfection of generosity, and there are no bodhisattvas. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. If you ask why, in emptiness there is no perfection of wisdom [and so forth], and there are no bodhisattvas.

“Moreover, Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, in emptiness there is no emptiness of internal phenomena, and there are no bodhisattvas. The emptiness of external phenomena, the emptiness of external and internal phenomena, [F.326.a] and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. If you ask why, in emptiness there is no emptiness of the essential nature of nonentities [and so forth], and there are no bodhisattvas.

“Moreover, Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth]. If you ask why, in emptiness there are no applications of mindfulness; there are no correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path; and there are no bodhisattvas. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are empty of the emptiness of the distinct qualities of the buddhas [and so forth]. If you ask why, in emptiness there are no truths of the noble ones [and so forth], there are no [fruitional attributes], up to and including the distinct qualities of the buddhas, and there are no bodhisattvas.

“The realm of phenomena is empty of the realm of phenomena. The real nature is empty of the real nature. The very limit of reality is empty of the very limit of reality. The inconceivable realm [F.326.b] is empty of the inconceivable realm. Knowledge of all the dharmas is empty of knowledge of all the dharmas. Knowledge of the path is empty of knowledge of the path. All-aspect omniscience is empty of all-aspect omniscience. If you ask why, in emptiness there is no realm of phenomena, there are no [other unconditioned phenomena], up to and including the inconceivable realm, and there are no bodhisattvas.

“The vehicle of the śrāvakas is empty of the vehicle of the śrāvakas. The vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas. The vehicle of the buddhas is empty of the vehicle of the buddhas. The śrāvakas are empty of the śrāvakas. The pratyekabuddhas are empty of the pratyekabuddhas. The tathāgatas are empty of the tathāgatas. If you ask why, in emptiness there is no vehicle of the śrāvakas, there are no [other vehicles], up to and including the vehicle of the buddhas, there are no śrāvakas, there are no [other realized beings], up to and including the tathāgatas, and there are no bodhisattvas. Those, Venerable Śāradvatīputra, are the formulations explaining how physical forms are indeed not discerned and cannot be apprehended as a bodhisattva; feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

“Venerable Śāradvatīputra, you also asked, ‘Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?’ The reason for this remark, Venerable Śāradvatīputra, is that physical forms do not exist and cannot be apprehended in physical forms. Physical forms do not exist and cannot be apprehended in feelings. Feelings do not exist and cannot be apprehended in feelings. Feelings do not exist and cannot be apprehended in physical forms. Physical forms and feelings do not exist and cannot be apprehended in perceptions. Perceptions do not exist and cannot be apprehend in perceptions. [F.327.a] Perceptions do not exist and cannot be apprehended in physical forms or feelings. Physical forms, feelings, and perceptions do not exist and cannot be apprehended in formative predispositions. Formative predispositions do not exist and cannot be apprehended in formative predispositions. Formative predispositions do not exist and cannot be apprehended in physical forms, feelings, or perceptions. Physical forms, feelings, perceptions, and formative predispositions do not exist and cannot be apprehended in consciousness. {Dt.250} Consciousness does not exist and cannot be apprehended in consciousness. Consciousness do not exist and cannot be apprehended in physical forms, feelings, perceptions, or formative predispositions.

“Venerable Śāradvatīputra, the eyes do not exist and cannot be apprehended in the eyes. The eyes do not exist and cannot be apprehended in the ears. The ears do not exist and cannot be apprehended in the ears. The ears do not exist and cannot be apprehended in the eyes. The eyes and the ears do not exist and cannot be apprehended in the nose. The nose does not exist and cannot be apprehended in the nose. The nose does not exist and cannot be apprehended in the eyes or ears. The eyes and ears do not exist and cannot be apprehended in the tongue. The tongue does not exist and cannot be apprehended in the tongue. The tongue does not exist and cannot be apprehended in the eyes, ears, or nose. The eyes, ears, nose, and tongue do not exist and cannot be apprehended in the body. The body does not exist and cannot be apprehended in the body. The body does not exist and cannot be apprehended in the ears, ears, nose, or tongue. The eyes, ears, nose, tongue, and body do not exist and cannot be apprehended in the mental faculty. The mental faculty does not exist and cannot be apprehended in the mental faculty. The mental faculty does not exist and cannot be apprehended in the eyes, ears, nose, tongue, or body.

“Sights do not exist and cannot be apprehended in sights. Sights do not exist and cannot be apprehended in sounds. Sounds do not exist and cannot be apprehended in sounds. Sounds do not exist and cannot be apprehended in sights. Sights and sounds do not exist and cannot be apprehended in odors. Odors do not exist and cannot be apprehended in odors. Odors do not exist and cannot be apprehended in sights or sounds. [F.327.b] Sights, sounds, and odors do not exist and cannot be apprehended in tastes. Tastes do not exist and cannot be apprehended in tastes. Tastes do not exist and cannot be apprehended in sights, sounds, or odors. Sights, sounds, odors, and tastes do not exist and cannot be apprehended in tangibles. Tangibles do not exist and cannot be apprehended in tangibles. Tangibles do not exist and cannot be apprehended in sights, sounds, odors, or tastes. Sights, sounds, odors, tastes, and tangibles do not exist and cannot be apprehended in mental phenomena. Mental phenomena do not exist and cannot be apprehended in mental phenomena. Mental phenomena do not exist and cannot be apprehended in sights, sounds, odors, tastes, or tangibles.

“Visual consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness does not exist and cannot be apprehended in auditory consciousness. Auditory consciousness does not exist and cannot be apprehended in auditory consciousness. Auditory consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness and auditory consciousness do not exist and cannot be apprehended in olfactory consciousness. Olfactory consciousness does not exist and cannot be apprehended in olfactory consciousness. Olfactory consciousness does not exist and cannot be apprehended in visual consciousness or auditory consciousness. Visual consciousness, auditory consciousness, and olfactory consciousness do not exist and cannot be apprehended in gustatory consciousness. Gustatory consciousness does not exist and cannot be apprehended in gustatory consciousness. Gustatory consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, or olfactory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, and gustatory consciousness do not exist and cannot be apprehended in tactile consciousness. Tactile consciousness does not exist and cannot be apprehended in tactile consciousness. [F.328.a] Tactile consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, or gustatory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, and tactile consciousness do not exist and cannot be apprehended in mental consciousness. Mental consciousness does not exist and cannot be apprehended in mental consciousness. Mental consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, or tactile consciousness.

“Visually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact. Aurally compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact. Aurally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact and aurally compounded sensory contact do not exist and cannot be apprehended in nasally compounded sensory contact. Nasally compounded sensory contact does not exist and cannot be apprehended in nasally compounded sensory contact. Nasally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact or aurally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, and nasally compounded sensory contact do not exist and cannot be apprehended in lingually compounded sensory contact. Lingually compounded sensory contact does not exist and cannot be apprehended in lingually compounded sensory contact. Lingually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, or nasally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, and lingually compounded sensory contact do not exist and cannot be apprehended in corporeally compounded sensory contact. [F.328.b] Corporeally compounded sensory contact does not exist and cannot be apprehended in corporeally compounded sensory contact. Corporeally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, or lingually compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, and corporeally compounded sensory contact do not exist and cannot be apprehended in mentally compounded sensory contact. Mentally compounded sensory contact does not exist and cannot be apprehended in mentally compounded sensory contact. Mentally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, or corporeally compounded sensory contact.

“Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded. Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded. Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded. Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded. Feelings arising from sensory contact that is visually compounded and feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded or feelings arising from sensory contact that is aurally compounded. [F.329.a] Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, and feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded. Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded. Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, or feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, and feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded. Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded. Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, or feelings arising from sensory contact that is lingually compounded. Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, and feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded. Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded. Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, or feelings arising from sensory contact that is corporeally compounded. [F.329.b]

“The perfection of generosity does not exist and cannot be apprehended in the perfection of generosity. Similarly, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not exist and cannot be apprehended in the perfection of wisdom [and so forth]. Also [the other perfections], up to and including the perfection of wisdom, do not exist and cannot be apprehended in the perfection of generosity; and indeed [the other perfections], starting with and including the perfection of generosity, do not exist and cannot be apprehended in the perfection of wisdom.

“The emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena. The emptiness of internal phenomena does not exist and cannot be apprehended in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. The emptiness of the essential nature of nonentities does not exist and cannot be apprehended in the emptiness of the essential nature of nonentities; and the emptiness of the essential nature of nonentities does not exist and cannot be apprehended in [the other aspects of emptiness], starting with and including the emptiness of internal phenomena.

“The applications of mindfulness do not exist and cannot be apprehended in the applications of mindfulness. The applications of mindfulness do not exist and cannot be apprehended in the correct exertions. Nor do they exist and nor can they be apprehended in [the other causal attributes], up to and including the [noble eightfold] path. The [noble eightfold] path does not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, or the branches of enlightenment. The truths of the noble ones do not exist and cannot be apprehended in the truths of the noble ones. The truths of the noble ones do not exist and cannot be apprehended in the meditative concentrations. The dhāraṇī gateways [and so forth] do not exist and cannot be apprehended in the dhāraṇī gateways [and so forth]. [F.330.a] The dhāraṇī gateways do not exist and cannot be apprehended in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, or the meditative stabilities.

“The ten powers of the tathāgatas do not exist and cannot be apprehended in the ten powers of the tathāgatas. The ten powers of the tathāgatas do not exist and cannot be apprehended in the four fearlessnesses. The [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, do not exist and cannot be apprehended in the eighteen distinct qualities of the buddhas [and so forth]. The eighteen distinct qualities of the buddhas do not exist and cannot be apprehended in the ten powers of the tathāgatas, the four fearlessnesses, or the four kinds of exact knowledge.

“The attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the level of the spiritual family. The attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the eighth-lowest level. The attributes [of the other fruitional levels], up to and including arhats, do not exist and cannot be apprehended in the attributes [of those levels], up to and including arhats. The attributes of the arhats do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the eighth-lowest level, the attributes of those entering the stream to nirvāṇa, the attributes of those destined for only one more rebirth, or the attributes of those no longer subject to rebirth. The level of ordinary persons does not exist and cannot be apprehended in the level of ordinary persons. The level of ordinary persons does not exist and cannot be apprehended in the level of the spiritual family. The [fruitional levels], up to and including the level of the completely awakened buddhas, do not exist and cannot be apprehended in the level of the completely awakened buddhas. The level of the completely awakened buddhas does not exist and cannot be apprehended in the level of ordinary persons, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, the level of the pratyekabuddhas, or the level of the bodhisattvas. [F.330.b] Knowledge of all the dharmas does not exist and cannot be apprehended in knowledge of all the dharmas. Knowledge of all the dharmas does not exist and cannot be apprehended in knowledge of the path. [The other goals], up to and including all-aspect omniscience, do not exist and cannot be apprehended in all-aspect omniscience. All-aspect omniscience does not exist and cannot be apprehended in knowledge of all the dharmas or knowledge of the path. Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those entering the stream to nirvāṇa. Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those destined for only one more rebirth. Those [who have attained realization], up to and including the tathāgatas, do not exist and cannot be apprehended in the tathāgatas [and so forth]. The tathāgatas do not exist and cannot be apprehended in those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will not be reborn, arhats, pratyekabuddhas, or bodhisattvas. The bodhisattvas do not exist and cannot be apprehended in bodhisattvas. The bodhisattvas do not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in the bodhisattvas. The perfection of wisdom does not exist and cannot be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot be apprehended in bodhisattvas or the perfection of wisdom. So it is, Venerable Śāradvatīputra, that because all phenomena do not exist and cannot be apprehended, the bodhisattvas do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, [F.331.a] you also asked why this expression bodhisattva is a mere name. Venerable Śāradvatīputra, this expression bodhisattva has been designated adventitiously, and so this bodhisattva is a mere name. Venerable Śāradvatīputra, physical forms, feelings, perceptions, formative predispositions, and consciousness have been designated adventitiously. Such names do not come from anywhere, they do not go anywhere, nor do they dwell anywhere. That which is a mere name is not physical forms, it is not feelings, it is not perceptions, it is not formative predispositions, and it is not consciousness. If you ask why, it is because names are empty of the inherent existence of names, and that which is empty is not a name. So it is that this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination have been designated adventitiously. Such names do not come from anywhere, they do not go anywhere, nor do they dwell anywhere. That which is a mere name is not the sense fields, it is not the sensory elements, and it is not the links of dependent origination. If you ask why, it is because names are empty of the inherent existence of names, and that which is empty is not a name. So it is that this bodhisattva is a mere name. {Dt.251}

“Moreover, Venerable Śāradvatīputra, this perfection of generosity is a mere name. The perfection of generosity does not exist in a name; indeed, the perfection of generosity is nameless. If you ask why, [F.331.b] it is because both the designation and the perfection of generosity do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are mere names. The perfection of wisdom [and so forth] do not exist in names; indeed, the perfection of wisdom [and so forth] are nameless. If you ask why, it is because both the designations and the perfection of wisdom [and so forth] do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Similarly, the emptiness of internal phenomena is a mere name. The emptiness of internal phenomena does not exist in a name; indeed, the emptiness of internal phenomena is nameless. If you ask why, it is because both the designation and the emptiness of internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are mere names. The emptiness of the essential nature of nonentities [and so forth] do not exist in names; indeed, the emptiness of the essential nature of nonentities [and so forth] are nameless. If you ask why, it is because both the designation and the emptiness of the essential nature of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. Those, Venerable Śāradvatīputra, are the formulations explaining how this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the applications of mindfulness have been designated adventitiously. The applications of mindfulness do not exist in a name; indeed, the applications of mindfulness [F.332.a] are nameless. If you ask why, it is because both the designation and the applications of mindfulness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. Similarly, Venerable Śāradvatīputra, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path have been designated adventitiously. The noble eightfold path [and so forth] do not exist in a name; indeed, the noble eightfold path [and so forth] are nameless. If you ask why, it is because both the designation and the noble eightfold path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have been designated adventitiously. The distinct qualities of the buddhas [and so forth] do not exist in a name; indeed, the distinct qualities of the buddhas [and so forth] are nameless. If you ask why, it is because both the designation and the distinct qualities of the buddhas [and so forth] do not exist and cannot be apprehended. That is why [F.332.b] this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, all-aspect omniscience has been designated adventitiously. All-aspect omniscience does not exist in a name; indeed, all-aspect omniscience is nameless. If you ask why, it is because both the designation and all-aspect omniscience do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Venerable Śāradvatīputra, you also asked why one speaks of a self although the self has absolutely not come into being; that is to say, one speaks of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers, although viewers [and so forth] have absolutely not come into being. Venerable Śāradvatīputra, since the self absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since [those other postulated subjects], up to and including viewers, absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since physical forms absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since feelings, perceptions, formative predispositions, and consciousness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the eyes absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the ears, nose, tongue, body, and mental faculty absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since sights absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since sounds, odors, tastes, tangibles, and mental phenomena absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since visual consciousness absolutely [F.333.a] does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since visually compounded sensory contact absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? {Dt.252}

“Since feelings arising from sensory contact that is visually compounded absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the earth element absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since the water element, the fire element, the wind element, the space element, and the consciousness element absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since ignorance absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? [F.333.b]

“Since the perfection of generosity absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the emptiness of internal phenomena absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the applications of mindfulness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? [F.334.a]

“Since the śrāvakas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the pratyekabuddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the bodhisattvas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the tathāgatas, arhats, completely awakened buddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Those, Venerable Śāradvatīputra, are the formulations explaining how, although one speaks of a self, the self has absolutely not come into being.

“Moreover, Venerable Śāradvatīputra, you also asked whether similarly the essential nature of all phenomena is that of being nonentities.330 Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because there is no such thing as an essential nature of something arising from the conjuction of causes.”

The venerable Śāradvatīputra then asked, “Venerable Subhūti, with respect to what is there no such thing as an essential nature of something arising from the conjuction of causes?”

He replied, “With respect to physical forms, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings, perceptions, formative predispositions, and consciousness, there is no such thing as an essential nature arising from the conjuction of causes. Venerable Śāradvatīputra, with respect to the eyes, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the ears, nose, tongue, body, and mental faculty, there is no such thing as an essential nature arising from the conjuction of causes. With respect to sights, there is no such thing as an essential nature arising from the conjuction of causes. With respect to sounds, odors, tastes, tangibles, and mental phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to visual consciousness, there is no such thing as an essential nature arising from the conjuction of causes. With respect to auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to visually compounded sensory contact, there is no such thing as an essential nature arising from the conjuction of causes. With respect to aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, [F.334.b] corporeally compounded sensory contact, and mentally compounded sensory contact, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings arising from sensory contact that is visually compounded, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the earth element, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the water element, the fire element, the wind element, the space element, and the consciousness element, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to ignorance, there is no such thing as an essential nature arising from the conjuction of causes. With respect to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the perfection of generosity, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the emptiness of internal phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the emptiness of external phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the emptiness of external and internal phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the applications of mindfulness, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, there is no such thing as an essential nature arising from the conjuction of causes. [F.335.a]

“With respect to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, there is no such thing as an essential nature arising from the conjuction of causes. So if you ask how that is so, Venerable Śāradvatīputra, those are the formulations explaining how all phenomena have the essential nature of being nonentities.

“Moreover, Venerable Śāradvatīputra, all phenomena are impermanent, but that is not owing to the disappearance of anything at all.”

“Venerable Subhūti, what are all those phenomena that are impermanent, but are not so owing to the disappearance of anything at all?”

“Venerable Śāradvatīputra,” he replied, “physical forms are impermanent, but that is not owing to the disappearance of anything at all. Feelings, perceptions, formative predispositions, and consciousness are impermanent, but that is not owing to the disappearance of anything at all. The eyes are impermanent, but that is not owing to the disappearance of anything at all. The ears, nose, tongue, body, and mental faculty are impermanent, but that is not owing to the disappearance of anything at all. Sights are impermanent, but that is not owing to the disappearance of anything at all. Sounds, odors, tastes, tangibles, and mental phenomena are impermanent, but that is not owing to the disappearance of anything at all. Visual consciousness is impermanent, but that is not owing to the disappearance of anything at all. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, but that is not owing to the disappearance of anything at all. [F.335.b] Visually compounded sensory contact is impermanent, but that is not owing to the disappearance of anything at all. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, but that is not owing to the disappearance of anything at all. Feelings arising from sensory contact that is visually compounded are impermanent, but that is not owing to the disappearance of anything at all. Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded are impermanent, but that is not owing to the disappearance of anything at all.

“The earth element is impermanent, but that is not owing to the disappearance of anything at all. The water element, the fire element, the wind element, the space element, and the consciousness element are impermanent, but that is not owing to the disappearance of anything at all.

“Fundamental ignorance is impermanent, but that is not owing to the disappearance of anything at all. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are impermanent, but that is not owing to the disappearance of anything at all.

“The perfection of generosity is impermanent, but that is not owing to the disappearance of anything at all. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are impermanent, but that is not owing to the disappearance of anything at all.

“The emptiness of internal phenomena is impermanent, but that is not owing to the disappearance of anything at all. The emptiness of external phenomena is impermanent, but that is not owing to the disappearance of anything at all. The emptiness of external and internal phenomena is impermanent, but that is not owing to the disappearance of anything at all. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are impermanent, but that is not owing to the disappearance of anything at all.

“The applications of mindfulness [F.336.a] are impermanent, but that is not owing to the disappearance of anything at all. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are impermanent, but that is not owing to the disappearance of anything at all.

“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are impermanent, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are impermanent are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are impermanent, but not owing to the disappearance of anything at all.

“Moreover, Venerable Śāradvatīputra, all phenomena are imbued with suffering, all phenomena are without self, all phenomena are at peace, all phenomena are empty, all phenomena are signless, and all phenomena are wishless, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are wishless [and so forth] are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are wishless [and so forth], but not owing to the disappearance of anything at all. [F.336.b]

“Moreover, Venerable Śāradvatīputra, all phenomena are virtuous, all phenomena are without the inadmissible transgressions, all phenomena are uncontaminated, all phenomena are without affliction, all phenomena are pure, all phenomena are supramundane, and all phenomena are unconditioned, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are unconditioned [and so forth] are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are unconditioned [and so forth], but not owing to the disappearance of anything at all.

“Moreover, Venerable Śāradvatīputra, all phenomena are not eternal and they are not perishable.”

“Venerable Subhūti, why are all phenomena not eternal and why are they not perishable?” {Dt.253}

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings, perceptions, formative predispositions, and consciousness are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the eyes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ears, the nose, the tongue, the body, and the mental faculty are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, sights are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sounds, odors, tastes, tangibles, and mental phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, visual consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness [F.337.a] are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, visually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, feelings arising from sensory contact that is visually compounded are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the earth element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The water element, the fire element, the wind element, the space element, and the consciousness element are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, ignorance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the perfection of generosity is not eternal [F.337.b] and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the emptiness of internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external and internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the thirty-seven factors conducive to enlightenment are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, virtuous phenomena, nonvirtuous phenomena, conditioned phenomena, unconditioned phenomena, contaminated phenomena, and uncontaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena have the essential nature of nonentity. [B24]

“Venerable Śāradvatīputra, you also asked why physical forms have not come into being, and why feelings, [F.338.a] perceptions, formative predispositions, and consciousness do not come into being. Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms have not been conditioned. Feelings, perceptions, formative predispositions, and consciousness have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the eyes have not been conditioned. If you ask why, it is because there is nothing that conditions them. The ears, the nose, the tongue, the body, and the mental faculty have not been conditioned. If you ask why, it is because there is nothing that conditions them. Sights have not been conditioned. If you ask why, it is because there is nothing that conditions them. Sounds, odors, tastes, tangibles, and mental phenomena have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, visual consciousness has not been conditioned. If you ask why, it is because there is nothing that conditions it. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, visually compounded sensory contact has not been conditioned. If you ask why, it is because there is nothing that conditions it. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, feelings due to sensory contact that is visually compounded have not been conditioned. [F.338.b] If you ask why, it is because there is nothing that conditions them. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the earth element has not been conditioned. If you ask why, it is because there is nothing that conditions it. The water element, the fire element, the wind element, the space element, and the consciousness element have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, ignorance has not been conditioned. If you ask why, it is because there is nothing that conditions it. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the perfection of generosity has not been conditioned. If you ask why, it is because there is nothing that conditions it. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the emptiness of internal phenomena has not been conditioned. If you ask why, [F.339.a] it is because there is nothing that conditions it. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the thirty-seven factors conducive to enlightenment have not been conditioned. If you ask why, it is because there is nothing that conditions them. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, have not been conditioned. If you ask why, it is because there is nothing that conditions them. That, Venerable Śāradvatīputra, is the formulation explaining how physical forms have not come into being, and feelings, perceptions, formative predispositions, and consciousness have not come into being.

“Venerable Śāradvatīputra, you also asked, ‘Venerable Subhūti, surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?’ Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Feelings, perceptions, formative predispositions, and consciousness are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The eyes are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. The ears, the nose, the tongue, the body, and the mental faculty are empty of inherent existence. That which is empty of inherent existence [F.339.b] neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Sights are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Sounds, odors, tastes, tangibles, and mental phenomena are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Visual consciousness is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Visually compounded sensory contact is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Feelings due to sensory contact that is visually compounded are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, [F.340.a] and that which neither arises nor perishes undergoes no change in its status. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The earth element is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. The water element, the fire element, the wind element, the space element, and the consciousness element are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Fundamental ignorance is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The perfection of generosity is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. [F.340.b] The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The emptiness of internal phenomena is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The thirty-seven factors conducive to enlightenment are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Those, Venerable Śāradvatīputra, are the formulations explaining how phenomena that are unconditioned are not physical forms, and phenomena that are unconditioned are not feelings, perceptions, formative predispositions, or consciousness. Phenomena that are unconditioned are not the eyes. Phenomena that are unconditioned are not the ears, nose, tongue, body, or mental faculty. Phenomena that are unconditioned are not sights. Phenomena that are unconditioned are not sounds, odors, tastes, tangibles, or mental phenomena. Phenomena that are unconditioned [F.341.a] are not visual consciousness. Phenomena that are unconditioned are not auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness. Phenomena that are unconditioned are not visually compounded sensory contact. Phenomena that are unconditioned are not aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. Phenomena that are unconditioned are not feelings due to sensory contact that is visually compounded. Phenomena that are unconditioned are not feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded. Phenomena that are unconditioned are not the earth element. Phenomena that are unconditioned are not the water element, the fire element, the wind element, the space element, or the consciousness element. Phenomena that are unconditioned are not ignorance. Phenomena that are unconditioned are not formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. Phenomena that are unconditioned are not the perfection of generosity. Phenomena that are unconditioned are not the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. Phenomena that are unconditioned are not the emptiness of internal phenomena. Phenomena that are unconditioned are not [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. [F.341.b] Phenomena that are unconditioned are not the thirty-seven factors conducive to enlightenment. Phenomena that are unconditioned are not [the fruitional attributes], up to and including the distinct qualities of the buddhas. Phenomena that are unconditioned are not all-aspect omniscience. {Dt.254}

“Venerable Śāradvatīputra, you also asked how one who has not come into being should give teachings and instruction in the perfection of wisdom that has also not come into being. Venerable Śāradvatīputra, that which has thus not come into being is the perfection of wisdom, and that which is the perfection of wisdom has not come into being. That is to say, the two phenomena designated as not having come into being and the perfection of wisdom are not two things and are not to be divided into two. That, Venerable Śāradvatīputra, is the formulation explaining how, as I had asked, one who has not come into being should give teaching and instruction in the perfection of wisdom that has also not come into being.

“Venerable Śāradvatīputra, you also asked why one cannot apprehend as other than not having come into being such bodhisattvas who are engaged in enlightenment. Venerable Śāradvatīputra, this is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe that something that has not come into being is one distinct thing and the bodhisattva another. That is to say, the two phenomena designated as not having come into being and bodhisattva are not two things and are not to be divided into two.

“Bodhisattvas do not observe that physical forms are other than not having come into being. That is to say, the two phenomena designated as not having come into being and physical forms are not two things and are not to be divided into two. [F.342.a] They do not observe that feelings, perceptions, formative predispositions, and consciousness are other than not having come into being. That is to say, that the two phenomena designated as not having come into being and consciousness [and so forth] are not two things and are not to be divided into two.

“They do not observe that the eyes are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the eyes are not two things and are not to be divided into two. They do not observe that the ears, nose, tongue, body, and mental faculty are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the mental faculty [and so forth] are not two things and are not to be divided into two.

“They do not observe that sights are other than not having come into being. That is to say, the two phenomena designated as not having come into being and sights are not two things and are not to be divided into two. They do not observe that sounds, odors, tastes, tangibles, and mental phenomena are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mental phenomena [and so forth] are not two things and are not to be divided into two.

“They do not observe that visual consciousness is other than not having come into being. That is to say, the two phenomena designated as not having come into being and visual consciousness are not two things and are not to be divided into two. They do not observe that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mental consciousness [and so forth] [F.342.b] are not two things and are not to be divided into two.

“They do not observe that visually compounded sensory contact is other than not having come into being. That is to say, the two phenomena designated as not having come into being and visually compounded sensory contact are not two things and are not to be divided into two. They do not observe that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mentally compounded sensory contact [and so forth] are not two things and are not to be divided into two.

“They do not observe that feelings due to sensory contact that is visually compounded are other than not having come into being. That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is visually compounded are not two things and are not to be divided into two. They do not observe that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are other than not having come into being. That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is mentally compounded [and so forth] are not two things and are not to be divided into two.

“They do not observe that the earth element is other than not having come into being. That is to say, the two phenomena designated as not having come into being and the earth element are not two things and are not to be divided into two. They do not observe that the water element, the fire element, the wind element, the space element, and the consciousness element are other than not having come into being. That is to say, [F.343.a] the two phenomena designated as not having come into being and the consciousness element [and so forth] are not two things and are not to be divided into two.

“They do not observe that ignorance is other than not having come into being. That is to say, the two phenomena designated as not having come into being and ignorance are not two things and are not to be divided into two. They do not observe that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are other than not having come into being. That is to say, the two phenomena designated as not having come into being and aging and death [and so forth] are not two things and are not to be divided into two.

“They do not observe that the perfection of generosity is other than not having come into being. That is to say, the two phenomena designated as not having come into being and the perfection of generosity are not two things and are not to be divided into two. They do not observe that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the perfection of wisdom [and so forth] are not two things and are not to be divided into two.

“They do not observe that the emptiness of internal phenomena is other than not having come into being. That is to say, the two phenomena which are designated as not having come into being and the emptiness of internal phenomena are not two things and are not to be divided into two. They do not observe that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the emptiness of the essential nature of nonentities [and so forth] [F.343.b] are not two things and are not to be divided into two.

“They do not observe that the applications of mindfulness are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the applications of mindfulness are not two things and are not to be divided into two. They do not observe that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the noble eightfold path [and so forth] are not two things and are not to be divided into two.

“They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the distinct qualities of the buddhas [and so forth] are not two things and are not to be divided into two.

“They do not observe that [the goals of realization], up to and including all-aspect omniscience, are other than not having come into being. That is to say, the two phenomena designated as not having come into being and all-aspect omniscience [and so forth] are not two things and are not to be divided into two.

“That, Venerable Śāradvatīputra, is the formulation explaining how [F.344.a] one cannot apprehend as other than not having come into being such bodhisattvas who are engaged in enlightenment.

“Venerable Śāradvatīputra, you also asked why it is that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the perfection of wisdom. Venerable Śāradvatīputra, it is because bodhisattva great beings observe all phenomena as without activity.331 They observe all phenomena to resemble a dream, they observe all phenomena to resemble a magical display, and they observe all phenomena to resemble a mirage, an echo, an optical aberration, and a phantom emanation. That, Venerable Śāradvatīputra, is the formulation explaining how when bodhisattva great beings practice the perfection of wisdom, they will not be frightened and they will not be terrified upon hearing such teachings.” {Dt.255}

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend, do not grasp, and do not dwell on physical forms as ‘physical forms.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings, perceptions, formative predispositions, or consciousness as ‘consciousness [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the eyes as the ‘eyes.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the ears, nose, tongue, body, or mental faculty as the ‘mental faculty [and so forth].’ [F.344.b] They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on sights as ‘sights.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on sounds, odors, tastes, tangibles, or mental phenomena as ‘mental phenomena [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on visual consciousness as ‘visual consciousness.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness as ‘mental consciousness [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on visually compounded sensory contact as ‘visually compounded sensory contact.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact as ‘mentally compounded sensory contact [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is visually compounded as ‘feelings due to sensory contact that is visually compounded.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded as [F.345.a] ‘feelings due to sensory contact that is mentally compounded [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time, they do not apprehend, do not grasp, and do not dwell on the perfection of generosity as the ‘perfection of generosity.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom as the ‘perfection of wisdom [and so forth].’ They are without fixation and do not designate them as such.

“At that time, they do not apprehend, do not grasp, and do not dwell on the emptiness of internal phenomena as the ‘emptiness of internal phenomena.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities as the ‘emptiness of the essential nature of nonentities [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend, do not grasp, and do not dwell on the applications of mindfulness as the ‘applications of mindfulness.’ They are without fixation and do not designate them as such. They do not apprehend, do not grasp, and do not dwell on the correct exertions, the supports for miraculous ability, the faculties, [F.345.b] the powers, the branches of enlightenment, or the noble eightfold path as the ‘noble eightfold path [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers as the ‘extrasensory powers [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas as the ‘distinct qualities of the buddhas [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, at that time they do not apprehend, do not grasp, and do not dwell on the meditative stabilities and all the dhāraṇī gateways as the ‘meditative stabilities and the dhāraṇī gateways.’ They are without fixation and do not designate them as such. If you ask why, it is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, and they do not observe feelings, perceptions, formative predispositions, or consciousness. They do not observe the eyes [and so forth], and they do not observe the sense fields, the sensory elements, or the links of dependent origination. [F.346.a] They do not observe the perfections, they do not observe any of the aspects of emptiness, and they do not observe any of the thirty-seven factors conducive to enlightenment. They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not observe [the spiritual goals], up to and including all-aspect omniscience.

“If one were to ask why, Blessed Lord, it is because the nonarising of physical forms is not physical forms. That is to say, physical forms and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of physical forms is not physical forms.

“Blessed Lord, the nonarising of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. That is to say, consciousness [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of consciousness [and so forth] is not consciousness [and so forth].

“Blessed Lord, the nonarising of the eyes is not the eyes. [F.346.b] That is to say, the eyes and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the eyes is not the eyes.

“Blessed Lord, the nonarising of the ears, nose, tongue, body, and mental faculty is not the mental faculty [and so forth]. That is to say, the mental faculty [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the mental faculty [and so forth] is not the mental faculty [and so forth].

“Blessed Lord, the nonarising of sights is not sights. That is to say, sights and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of sights is not sights.

“Blessed Lord, the nonarising of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena [and so forth]. That is to say, mental phenomena [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mental phenomena [and so forth] is not mental phenomena [and so forth].

“Blessed Lord, the nonarising of visual consciousness is not visual consciousness. That is to say, visual consciousness and nonarising are not two things and are not to be divided into two. If one were to ask why, [F.347.a] Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of visual consciousness is not visual consciousness.

“Blessed Lord, the nonarising of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness is not mental consciousness [and so forth]. That is to say, mental consciousness [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mental consciousness [and so forth] is not mental consciousness [and so forth].

“Blessed Lord, the nonarising of visually compounded sensory contact is not visually compounded sensory contact. That is to say, visually compounded sensory contact and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of visually compounded sensory contact is not visually compounded sensory contact.

“Blessed Lord, the nonarising of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is not mentally compounded sensory contact [and so forth]. That is to say, mentally compounded sensory contact [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, [F.347.b] it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth].

“Blessed Lord, the nonarising of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded. That is to say, feelings due to sensory contact that is visually compounded and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded.

“Blessed Lord, the nonarising of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded is not feelings due to sensory contact that is mentally compounded [and so forth]. That is to say, feelings due to sensory contact that is mentally compounded [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of feelings due to sensory contact that is mentally compounded [and so forth] is not feelings due to sensory contact that is mentally compounded [and so forth].

“Blessed Lord, the nonarising of the earth element is not the earth element. That is to say, the earth element and nonarising are not two things and are not to be divided into two. If one were to ask why, [F.348.a] Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the earth element is not the earth element.

“Blessed Lord, the nonarising of the water element, the fire element, the wind element, the space element, and the consciousness element is not consciousness element [and so forth]. That is to say, the consciousness element [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the consciousness element [and so forth] is not the consciousness element [and so forth].

“Blessed Lord, the nonarising of ignorance is not ignorance. That is to say, ignorance and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of ignorance is not ignorance.

“Blessed Lord, the nonarising of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is not aging and death [and so forth]. That is to say, aging and death [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of aging and death [and so forth] is not aging and death [and so forth].

“Blessed Lord, the nonarising of the perfection of generosity [F.348.b] is not the perfection of generosity. That is to say, the perfection of generosity and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the perfection of generosity is not the perfection of generosity.

“Blessed Lord, the nonarising of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not the perfection of wisdom [and so forth]. That is to say, the perfection of wisdom [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].

“Blessed Lord, the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. That is to say, the emptiness of internal phenomena and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena.

“Blessed Lord, the nonarising of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not the emptiness of the essential nature of nonentities [and so forth]. That is to say, the emptiness of the essential nature of nonentities [and so forth] [F.349.a] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of emptiness of the essential nature of nonentities [and so forth] is not the emptiness of the essential nature of nonentities [and so forth].

“Blessed Lord, the nonarising of the applications of mindfulness is not the applications of mindfulness. That is to say, the applications of mindfulness and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the applications of mindfulness is not the applications of mindfulness.

“Blessed Lord, the nonarising of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is not the noble eightfold path [and so forth]. That is to say, the noble eightfold path [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth].

“Blessed Lord, the nonarising of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.349.b] the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas [and so forth]. That is to say, the distinct qualities of the buddhas [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth].

“Blessed Lord, the nonarising of the real nature is not the real nature. That is to say, the real nature and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the real nature is not the real nature.

“Blessed Lord, the nonarising of reality, the realm of phenomena, maturity with respect to all phenomena, the very limit of reality, the inconceivable realm, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience is not all-aspect omniscience [and so forth]. That is to say, all-aspect omniscience [and so forth] and nonarising are not two things and are not to be divided into two. [F.350.a] If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].

“Blessed Lord, the perishing of physical forms is not physical forms. That is to say, physical forms and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of physical forms is not physical forms.

“Blessed Lord, the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. That is to say, consciousness [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of consciousness [and so forth] is not consciousness [and so forth].

“Blessed Lord, the perishing of the eyes is not the eyes. That is to say, the eyes and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the eyes is not the eyes.

“Blessed Lord, the perishing of the ears, nose, tongue, body, and mental faculty is not the mental faculty [and so forth]. That is to say, the mental faculty [and so forth] and [F.350.b] perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the mental faculty [and so forth] is not the mental faculty [and so forth].

“Blessed Lord, the perishing of sights is not sights. That is to say, sights and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of sights is not sights.

“Blessed Lord, the perishing of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena [and so forth]. That is to say, mental phenomena [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mental phenomena [and so forth] is not mental phenomena [and so forth].

“Blessed Lord, the perishing of visual consciousness is not visual consciousness. That is to say, visual consciousness and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of visual consciousness is not visual consciousness.

“Blessed Lord, the perishing of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness [F.351.a] is not mental consciousness [and so forth]. That is to say, mental consciousness [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mental consciousness [and so forth] is not mental consciousness [and so forth].

“Blessed Lord, the perishing of visually compounded sensory contact is not visually compounded sensory contact. That is to say, visually compounded sensory contact and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of visually compounded sensory contact is not visually compounded sensory contact.

“Blessed Lord, the perishing of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is not mentally compounded sensory contact [and so forth]. That is to say, mentally compounded sensory contact [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth].

“Blessed Lord, the perishing of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded. That is to say, feelings due to sensory contact that is visually compounded and [F.351.b] perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded.

“Blessed Lord, the perishing of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded is not feelings due to sensory contact that is mentally compounded [and so forth]. That is to say, feelings due to sensory contact that is mentally compounded [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of feelings due to sensory contact that is mentally compounded [and so forth] is not feelings due to sensory contact that is mentally compounded [and so forth].

“Blessed Lord, the perishing of the earth element is not the earth element. That is to say, the earth element and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the earth element is not the earth element.

“Blessed Lord, the perishing of the water element, the fire element, the wind element, the space element, and the consciousness element [F.352.a] is not consciousness element [and so forth]. That is to say, the consciousness element [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the consciousness element [and so forth] is not the consciousness element [and so forth].

“Blessed Lord, the perishing of ignorance is not ignorance. That is to say, ignorance and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of ignorance is not ignorance.

“Blessed Lord, the perishing of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is not aging and death [and so forth]. That is to say, aging and death [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of aging and death [and so forth] is not aging and death [and so forth]. {Dt.256} [B25]

“Blessed Lord, the perishing of the perfection of generosity is not the perfection of generosity. That is to say, the perfection of generosity and perishing are not two things and are not to be divided into two. If one were to ask why, [F.352.b] Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the perfection of generosity is not the perfection of generosity.

“Blessed Lord, the perishing of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not the perfection of wisdom [and so forth]. That is to say, the perfection of wisdom [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].

“Blessed Lord, the perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena. That is to say, the emptiness of internal phenomena and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena.

“Blessed Lord, the perishing of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not the emptiness of the essential nature of nonentities [and so forth]. That is to say, the emptiness of the essential nature of nonentities [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, [F.353.a] not two, not multiplicity, and not diversity. For that reason, the perishing of the emptiness of the essential nature of nonentities [and so forth] is not the emptiness of the essential nature of nonentities [and so forth].

“Blessed Lord, the perishing of the applications of mindfulness is not the applications of mindfulness. That is to say, the applications of mindfulness and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the applications of mindfulness is not the applications of mindfulness.

“Blessed Lord, the perishing of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is not the noble eightfold path [and so forth]. That is to say, the noble eightfold path [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth].

“Blessed Lord, the perishing of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, [F.353.b] the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the eighteen distinct qualities of the buddhas [and so forth]. That is to say, the distinct qualities of the buddhas [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth].

“Similarly, Blessed Lord, the perishing of the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the unchanging nature of reality, the very limit of reality, and [the other unconditioned phenomena and spiritual goals], from the inconceivable realm up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth]. That is to say, all-aspect omniscience [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].

“Blessed Lord, whatever may be called physical forms, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings, perceptions, formative predispositions, or consciousness, that may be counted among phenomena that are not two [F.354.a] and undiminished. Whatever may be called the eyes, that may be counted among phenomena that are not two and undiminished. Whatever may be called the ears, nose, tongue, body, or mental faculty, that may be counted among phenomena that are not two and undiminished. Whatever may be called sights, that may be counted among phenomena that are not two and undiminished. Whatever may be called sounds, odors, tastes, tangibles, or mental phenomena, that may be counted among phenomena that are not two and undiminished. Whatever may be called visual consciousness, that may be counted among phenomena that are not two and undiminished. Whatever may be called auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness, that may be counted among phenomena that are not two and undiminished. Whatever may be called visually compounded sensory contact, that may be counted among phenomena that are not two and undiminished. Whatever may be called aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings due to sensory contact that is visually compounded, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, [F.354.b] feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded, that may be counted among phenomena that are not two and undiminished. Anything said to constitute the applications of mindfulness, that may be counted among phenomena that are not two and undiminished. Whatever may be called the noble eightfold path [and so forth], that may be counted among phenomena that are not two and undiminished. Whatever may be called the eighteen distinct qualities of the buddhas [and so forth], that may be counted among phenomena that are not two and undiminished. Whatever may be called all-aspect omniscience, that may be counted among phenomena that are not two and undiminished.”332