Chapter 13

13.1Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.2The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva . With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

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

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

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

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

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

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

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

13.10Śāradvatīputra asked, “Venerable Subhūti, what aspects do all phenomena come in?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13.122Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The nonarising of physical forms is not physical forms, the nonarising of feelings is not feelings, the nonarising of perceptions is not perceptions, the nonarising of formative predispositions is not formative predispositions, and the nonarising of consciousness is not consciousness?’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13.147Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The perishing of physical forms is not physical forms, the perishing of feelings is not feelings, the perishing of perceptions is not perceptions, the perishing of formative predispositions is not formative predispositions, and the perishing of consciousness is not consciousness?’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13.177Śāradvatīputra then asked, “Subhūti, why do you say, ‘That which is called “physical forms” is counted a phenomenon without duality. That which is called “feelings” is counted a phenomenon without duality. That which is called “perceptions” is counted a phenomenon without duality. That which is called “formative predispositions” is counted a phenomenon without duality. That which is called “consciousness” is counted a phenomenon without duality.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13.200Venerable Subhūti then said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, then, because of utter purity, they see the nonarising of physical forms, because of utter purity they see the nonarising of feelings, because of utter purity they see the nonarising of perceptions,, because of utter purity they see the nonarising of formative predispositions,, and because of utter purity they see the nonarising of consciousness.

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

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

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

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

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

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

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

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

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

13.210Venerable Śāradvatīputra then said to Venerable Subhūti, “Venerable Subhūti, as I understand the meaning of your words, physical forms are nonarising, feelings are nonarising, perceptions are nonarising, formative predispositions are nonarising, and consciousness is nonarising.

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

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

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

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

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

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

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

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

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

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

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

13.222Venerable Subhūti then said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, I do not hold that a nonarising phenomenon has an attainment, or a realization. I do not hold that in nonarising there are those [F.239.a] who have entered the stream, nor do I hold that there is the fruit of having entered the stream. I do not hold that in nonarising there are once-returners, nor do I hold that there is the fruit of once-returners. I do not hold that in nonarising there are non-returners, nor do I hold that there is the fruit of non-returners. I do not hold that in nonarising there are arhats, nor do I hold that there is arhatship. I do not hold that in nonarising there are pratyekabuddhas, nor do I hold that there is individual enlightenment.

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

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

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

13.226Śāradvatīputra then asked, “Venerable Subhūti, do you hold that a nonarising attainment is attained by an arising phenomenon, or do you hold that an arising attainment is attained by a nonarising phenomenon?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13.248Śāradvatīputra asked, “Venerable Subhūti, what phenomena that have arisen do you hold not to arise?”

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

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

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

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

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

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

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

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

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

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

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

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

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

13.262Venerable Śāradvatīputra asked, “Venerable Subhūti, does arising arise? Or else, does nonarising arise?”

13.263“Venerable Śāradvatīputra,” replied Subhūti, “arising does not arise, nor does nonarising arise. If you ask why, Venerable Śāradvatīputra, it is because both phenomena that arise and phenomena that are nonarising are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. For that reason, Venerable Śāradvatīputra, arising does not arise, nor does nonarising arise.”

13.264Venerable Śāradvatīputra asked, “Venerable Subhūti, if you have the confidence that inspires you to say ‘phenomena that have not arisen, phenomena that have not arisen,’ well then, Venerable Subhūti, do you also have the confidence that inspires you to say there is no arising of phenomena that have not arisen?”

13.265“Venerable Śāradvatīputra,” replied Subhūti, “you say, ‘You have the confidence that inspires you to say “phenomena that have not arisen, phenomena that have not arisen.” ’ Venerable Śāradvatīputra, I do not have the confidence that inspires me to say ‘phenomena that have not arisen, phenomena that [F.247.b] have not arisen.’ Venerable Śāradvatīputra, I also do not have the confidence that inspires me to say there is no arising of phenomena that have not arisen. If you ask why, Venerable Śāradvatīputra, it is because all the phenomena––the phenomenon that has not arisen, the nonarising, the confidence that inspires speech, the sayings, and the failure to arise–– are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.”

13.266Śāradvatīputra asked, “Venerable Subhūti, is a statement a nonarising, is a confidence that inspires the statement also a nonarising, and is a phenomenon also a nonarising? Are those phenomena about which there is a confidence that inspires speaking also a nonarising?”

13.267“Venerable Śāradvatīputra, it is so!” replied Subhūti. “The statement has not arisen. The confidence that inspires speaking has not arisen. The phenomenon has not arisen. Those phenomena about which there is a confidence that inspires speaking also have not arisen. If you ask why, Venerable Śāradvatīputra, it is because physical forms are nonarising, feelings are nonarising, perceptions are nonarising, formative predispositions are nonarising, and consciousness is nonarising.

13.268“The eyes are nonarising, the ears are nonarising, the nose is nonarising, the tongue is nonarising, the body is nonarising, and the mental faculty is nonarising; sights are nonarising, sounds are nonarising, odors are nonarising, tastes are nonarising, tangibles are nonarising, and mental phenomena is nonarising; visual consciousness is nonarising, auditory consciousness is nonarising, olfactory consciousness is nonarising, gustatory consciousness is nonarising, tactile consciousness is nonarising, and mental consciousness is nonarising; visually compounded sensory contact is nonarising, aurally compounded sensory contact is nonarising, nasally compounded sensory contact is [F.248.a] nonarising, lingually compounded sensory contact is nonarising, corporeally compounded sensory contact is nonarising, and mentally compounded sensory contact is nonarising; and feelings conditioned by visually compounded sensory contact are nonarising, feelings conditioned by aurally compounded sensory contact are nonarising, feelings conditioned by nasally compounded sensory contact are nonarising, feelings conditioned by lingually compounded sensory contact are nonarising, feelings conditioned by corporeally compounded sensory contact are nonarising, and feelings conditioned by mentally compounded sensory contact are nonarising.

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

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

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

13.272“The emptiness of internal phenomena is nonarising, the emptiness of external phenomena is nonarising, the emptiness of external and internal phenomena is nonarising, the emptiness of emptiness is nonarising, the emptiness of great extent is nonarising, the emptiness of ultimate reality is nonarising, the emptiness of conditioned phenomena is nonarising, the emptiness of unconditioned phenomena is nonarising, the emptiness of the unlimited is nonarising, the emptiness of that which has neither beginning nor end is nonarising, the emptiness of nonexclusion is nonarising, the emptiness of inherent nature is nonarising, the emptiness of all phenomena is nonarising, the emptiness of intrinsic defining characteristics is nonarising, the [F.248.b] emptiness of that which cannot be apprehended is nonarising, the emptiness of nonentities is nonarising, the emptiness of essential nature is nonarising, and the emptiness of an essential nature of nonentities is nonarising.

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

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

13.275“And the fruit of having entered the stream is nonarising, the fruit of once-returner is nonarising, the fruit of non-returner is nonarising, arhatship is nonarising, individual enlightenment is nonarising, the knowledge of the aspects of the path is nonarising, and all-aspect omniscience is nonarising.

13.276“Venerable Śāradvatīputra, for this reason the statement is nonarising, the confidence that inspires speaking is nonarising, and the phenomenon is nonarising. Those phenomena about which there is a confidence that inspires speaking are also nonarisings.”

13.277Śāradvatīputra said, “Venerable Subhūti, you should rightly be established as supreme among those who teach the Dharma! If you ask [F.249.a] why, it is because however the elder Subhūti is questioned, he is not impeded by it.”

13.278“Venerable Śāradvatīputra,” replied Subhūti, “it is the reality of things that however those śrāvakas of the Blessed One, who have not taken any phenomenon as a support, are questioned, they are not impeded by it. If you ask why, it is because all phenomena are without any support.”

13.279Śāradvatīputra asked, “Venerable Subhūti, how is it that all phenomena are without any support?”

13.280“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, perceptions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, formative predispositions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.281“Venerable Śāradvatīputra, the eyes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the ears are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the nose is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable [F.249.b] Śāradvatīputra, the tongue is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the body is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the mental faculty is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.282“Venerable Śāradvatīputra, sights are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sounds are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, odors are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tastes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tangibles are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mental phenomena are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.

13.283“Venerable Śāradvatīputra, visual consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, auditory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. [F.250.a] Venerable Śāradvatīputra, olfactory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, gustatory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tactile consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mental consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.284“Venerable Śāradvatīputra, visually compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, aurally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, nasally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, lingually compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, corporeally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mentally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended [F.250.b] in the absence of both.

13.285“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by lingually compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.

13.286“Venerable Śāradvatīputra, the earth element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the water element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fire element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the wind element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, [F.251.a] and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the space element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the consciousness element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.287“Venerable Śāradvatīputra, ignorance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, formative predispositions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, name and form are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the six sense fields are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sensation is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, craving is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, grasping [F.251.b] is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the rebirth process is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, birth is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, aging and death are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.

13.288“Venerable Śāradvatīputra, the perfection of generosity is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of ethical discipline is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of tolerance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of perseverance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of meditative concentration is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of wisdom is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.289“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of an inherent nature, so it [F.252.a] has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of external phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of external and internal phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of emptiness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of great extent is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of ultimate reality is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of conditioned phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of unconditioned phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of the unlimited is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of that which has neither beginning nor end is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, [F.252.b] the emptiness of nonexclusion is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of inherent nature is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of all phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of intrinsic defining characteristics is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of that which cannot be apprehended is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of nonentities is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of essential nature is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of an essential nature of nonentities is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.290“Venerable Śāradvatīputra, the applications of mindfulness are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the correct exertions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. [F.253.a] Venerable Śāradvatīputra, the supports for miraculous ability are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the faculties are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the powers are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the branches of enlightenment are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the noble eightfold path is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.291“Venerable Śāradvatīputra, the truths of the noble ones are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the meditative concentrations are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the immeasurable attitudes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the formless absorptions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the liberations are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended [F.253.b] in the absence of both. Venerable Śāradvatīputra, the serial steps of meditative absorption are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the extrasensory powers are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the meditative stabilities are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the dhāraṇī gateways are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the powers of the tathāgatas are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fearlessnesses are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the kinds of exact knowledge are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, great loving kindness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, great [F.254.a] compassion is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the distinct qualities of the buddhas are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.

13.292“Venerable Śāradvatīputra, the fruit of having entered the stream is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fruit of once-returner is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fruit of non-returner is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, arhatship is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, individual enlightenment is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the knowledge of the aspects of the path is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, all-aspect omniscience is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.

13.293“Venerable Śāradvatīputra, that is the reason that all phenomena have no supports because they are empty of an inherent nature. [F.254.b] [B17]

13.294“Venerable Śāradvatīputra, bodhisattva great beings who practice the six perfections should refine physical forms in that manner; they should refine feelings, should refine perceptions, should refine formative predispositions, and should refine consciousness; they should refine the eyes, should refine the ears, should refine the nose, should refine the tongue, should refine the body, and should refine the mental faculty; they should refine sights, should refine sounds, should refine odors, should refine tastes, should refine tangibles, and should refine mental phenomena; they should refine visual consciousness, should refine auditory consciousness, should refine olfactory consciousness, should refine gustatory consciousness, should refine tactile consciousness, and should refine mental consciousness; they should refine visually compounded sensory contact, should refine aurally compounded sensory contact, should refine nasally compounded sensory contact, should refine lingually compounded sensory contact, should refine corporeally compounded sensory contact, and should refine mentally compounded sensory contact; they should refine feelings conditioned by visually compounded sensory contact, should refine feelings conditioned by aurally compounded sensory contact, should refine feelings conditioned by nasally compounded sensory contact, should refine feelings conditioned by lingually compounded sensory contact, should refine feelings conditioned by corporeally compounded sensory contact, and should refine feelings conditioned by mentally compounded sensory contact; they should [F.255.a] refine the earth element, should refine the water element, should refine the fire element, should refine the wind element, should refine the space element, and should refine the consciousness element; they should refine ignorance, should refine formative predispositions, should refine consciousness, should refine name and form, should refine the six sense fields, should refine sensory contact, should refine sensation, should refine craving, should refine grasping, should refine the rebirth process, should refine birth , and should refine aging and death; they should refine the perfection of generosity, should refine the perfection of ethical discipline, should refine the perfection of tolerance, should refine the perfection of perseverance, should refine the perfection of meditative concentration, and should refine the perfection of wisdom; they should refine the emptiness of internal phenomena, should refine the emptiness of external phenomena, should refine the emptiness of external and internal phenomena, should refine the emptiness of emptiness, should refine the emptiness of great extent, should refine the emptiness of ultimate reality, should refine the emptiness of conditioned phenomena, should refine the emptiness of unconditioned phenomena, should refine the emptiness of the unlimited, should refine the emptiness of that which has neither beginning nor end, should refine the emptiness of nonexclusion, should refine the emptiness of inherent nature, should refine the emptiness of all phenomena, should refine [F.255.b] the emptiness of intrinsic defining characteristics, should refine the emptiness of that which cannot be apprehended, should refine the emptiness of nonentities, should refine the emptiness of essential nature, and should refine the emptiness of an essential nature of nonentities; they should refine the applications of mindfulness, should refine the correct exertions, should refine the supports for miraculous ability, should refine the faculties , should refine the powers, should refine the branches of enlightenment, and should refine the noble eightfold path; they should refine the truths of the noble ones, should refine the meditative concentrations, should refine the immeasurable attitudes, should refine the formless absorptions, should refine the liberations, should refine the serial steps of meditative absorption, should refine the emptiness, signlessness, and wishlessness gateways to liberation, should refine the extrasensory powers, should refine the meditative stabilities, should refine the dhāraṇī gateways, should refine the powers of the tathāgatas, should refine the fearlessnesses, should refine the kinds of exact knowledge, should refine great loving kindness, should refine great compassion, and should refine the distinct qualities of the buddhas; and they should refine knowledge of all the dharmas, should refine the knowledge of the aspects of the path, and they should refine all-aspect omniscience.”

13.295Venerable Śāradvatīputra then asked Venerable [F.256.a] Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the six perfections, how do they refine the path to enlightenment?”

13.296“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity is mundane and it is supramundane. The perfection of ethical discipline is mundane and is supramundane. The perfection of tolerance is mundane and is supramundane. The perfection of perseverance is mundane and is supramundane. The perfection of meditative concentration is mundane and is supramundane. And the perfection of wisdom is mundane and is supramundane.”

13.297Śāradvatīputra asked, “Venerable Subhūti, what is the mundane perfection of generosity? What is the supramundane perfection of generosity?”

13.298“Venerable Śāradvatīputra,” replied Subhūti, “here bodhisattva great beings are givers and, having become liberal donors, they offer food to virtuous ascetics, brahmin priests, the destitute, the starving, travelers, and beggars who are in need of food. They offer drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, flowers to those in need of flowers, garlands to those in need of garlands, incense to those in need of incense, unguents to those in need of unguents, lodgings to those in need of lodgings, bedding and mats to those in need of bedding and mats, resources to those in need of resources, medications to those in need of medications, up to they offer whatever other resources humans might need. They offer a son to those in need of a son. They offer a daughter to those in need of a daughter. They offer a wife to those in need of a wife. [F.256.b] They offer a kingdom to those in need of a kingdom. They offer their head to those in need of a head. They offer a limb and a vital organ to those in need of a limb and a vital organ. They offer flesh, blood, and marrow to those in need of flesh, blood, and marrow. While taking things as a support, they practice liberality, thinking, ‘I am giving. They are receiving. This is generosity. I am without miserliness. I am a liberal donor. I give away everything. I am doing as the lord buddhas command. I am practicing the perfection of generosity.’ Having given these gifts, making common cause with all beings, by way of apprehending something they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my gift may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.299“They give gifts while attached by three attachments. If you ask what these three are, they are the perception of self, the perception of others, and the perception of giving. Attached by these three attachments they give gifts.

13.300“This is called the mundane perfection of generosity. If you ask why it is called the mundane perfection of generosity, it is because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called the mundane perfection of generosity.

13.301“If you ask what, between them, is the supramundane perfection of generosity, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings offer gifts, they do not apprehend a self, they do not apprehend [F.257.a] a recipient, they do not apprehend giving, and they do not delight in the maturation. Venerable Śāradvatīputra, this is the purity of the three spheres of bodhisattva great beings.

13.302“Moreover, Venerable Śāradvatīputra, bodhisattva great beings giving gifts bestow the giving on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This, Venerable Śāradvatīputra, is called the ‘supramundane perfection of generosity.’ If you ask why it is called the mundane perfection of generosity, it is because it moves beyond, is superior to, and transcends the mundane. Therefore it is called the supramundane perfection of generosity.

13.303“Venerable Śāradvatīputra, the perfection of ethical discipline is mundane and is supramundane. If you ask what, between them, is the mundane perfection of ethical discipline, Venerable Śāradvatīputra, here bodhisattva great beings maintain ethical discipline, maintaining it while taking things as a support, thinking, ‘I maintain ethical discipline for the sake of all beings. This is ethical discipline. I am doing as the lord buddhas command.’ Maintaining ethical discipline in this manner, making common cause with all beings, by way of apprehending something they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my ethical discipline may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.304“They maintain ethical discipline while attached by the three attachments of the perception of self, [F.257.b] the perception of others, and the perception of ethical discipline. This is called the mundane perfection of ethical discipline. If you ask why it is called the mundane perfection of ethical discipline, it is because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.

13.305“If you ask what, between them, is the supramundane perfection of ethical discipline, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings maintain ethical discipline, they do not apprehend a self, they do not apprehend beings, they do not apprehend ethical discipline, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow ethical discipline on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This, Venerable Śāradvatīputra, is called the supramundane perfection of ethical discipline because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.

13.306“Venerable Śāradvatīputra, the perfection of tolerance is mundane and is supramundane. If you ask what, between them, is the mundane perfection of tolerance, Venerable Śāradvatīputra, here bodhisattva great beings cultivate tolerance, cultivating it while taking things as a support, thinking, ‘I cultivate tolerance for the sake of all beings. This is tolerance. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending that tolerance, they dedicate the merit to unsurpassed, perfectly [F.258.a] complete enlightenment, dedicating with the thought, ‘Through this fruit of my tolerance may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.307“They cultivate tolerance while attached by the three attachments of the perception of self, the perception of others, and the perception of tolerance. This is called the mundane perfection of tolerance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.

13.308“If you ask what, between them, is the supramundane perfection of tolerance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings cultivate tolerance, they do not apprehend a self, they do not apprehend beings, they do not apprehend tolerance, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow tolerance on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is the supramundane perfection of tolerance because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.

13.309“Venerable Śāradvatīputra, the perfection of perseverance is mundane and is supramundane. If you ask what, between them, is the mundane perfection of perseverance, Venerable Śāradvatīputra, here bodhisattva great beings undertake perseverance, undertaking it while taking things as a support, thinking, ‘I undertake perseverance for the sake of all beings. This is the body. This is the mind. This is perseverance. I am doing [F.258.b] as the lord buddhas command. I am practicing the perfection of perseverance.’ Making common cause with all beings, by way of apprehending that perseverance, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my perseverance may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.310“They undertake perseverance while attached by the three attachments of the perception of self, the perception of others, and the perception of perseverance. This is called the mundane perfection of perseverance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.

13.311“If you ask what, between them, is the supramundane perfection of perseverance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings undertake perseverance, they do not apprehend a self, they do not apprehend beings, they do not apprehend perseverance, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow perseverance on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection of perseverance because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.

13.312“Venerable Śāradvatīputra, the perfection of meditative concentration is mundane and is supramundane. If you ask what, between them, is the mundane [F.259.a] perfection of meditative concentration, Venerable Śāradvatīputra, here bodhisattva great beings enter into absorption in meditative concentration, entering into absorption while taking things as a support, thinking, ‘I enter into absorption in meditative concentration for the sake of all beings. This is meditative concentration. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending entry into absorption in that meditative concentration, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my meditative concentration may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.313“They enter into absorption in meditative concentration while attached by the three attachments of the perception of self, the perception of others, and the perception of meditative concentration. This is called the mundane perfection of perseverance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.

13.314“If you ask what, between them, is the supramundane perfection of perseverance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings enter into absorption in meditative concentration, they do not apprehend a self, they do not apprehend beings, they do not apprehend meditative concentration, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow meditative concentration on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection [F.259.b] of meditative concentration because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.

13.315“Venerable Śāradvatīputra, the perfection of wisdom is mundane and is supramundane. If you ask what, between them, is the mundane perfection of wisdom, Venerable Śāradvatīputra, here bodhisattva great beings cultivate wisdom, cultivating it while taking things as a support. By way of apprehending something, for the sake of self and others they confess all wrongdoing, rejoice in all merits, and request all the buddhas to teach. Without skillful means they dedicate all those roots of virtue to unsurpassed, perfectly complete enlightenment, thinking, ‘I cultivate wisdom for the sake of all beings. This is wisdom. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending that cultivation of wisdom, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my wisdom may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’

13.316“They cultivate wisdom while attached by the three attachments of the perception of self, the perception of others, and the perception of wisdom. This is called the mundane perfection of wisdom because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.

13.317“If you ask what, among them, is the supramundane perfection of wisdom, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, [F.260.a] when bodhisattva great beings cultivate wisdom, they do not apprehend a self, they do not apprehend beings, they do not apprehend wisdom, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow wisdom on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection of wisdom because it moves beyond, is superior to, and transcends the mundane. Therefore it is called the supramundane perfection of wisdom.

13.318“So it is, Venerable Śāradvatīputra, that bodhisattva great beings practice the six perfections and refine the path to enlightenment.”

13.319Śāradvatīputra asked, “Venerable Subhūti, what is the bodhisattva great beings’ path to enlightenment?”

13.320“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity is the bodhisattva great beings’ path to enlightenment, the perfection of ethical discipline is the bodhisattva great beings’ path to enlightenment, the perfection of tolerance is the bodhisattva great beings’ path to enlightenment, the perfection of perseverance is the bodhisattva great beings’ path to enlightenment, the perfection of meditative concentration is the bodhisattva great beings’ path to enlightenment, and the perfection of wisdom is the bodhisattva great beings’ path to enlightenment.

13.321“Venerable Śāradvatīputra, the emptiness of internal phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of external phenomena is the bodhisattva [F.260.b] great beings’ path to enlightenment, the emptiness of external and internal phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of emptiness is the bodhisattva great beings’ path to enlightenment, the emptiness of great extent is the bodhisattva great beings’ path to enlightenment, the emptiness of ultimate reality is the bodhisattva great beings’ path to enlightenment, the emptiness of conditioned phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of unconditioned phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of the unlimited is the bodhisattva great beings’ path to enlightenment, the emptiness of that which has neither beginning nor end is the bodhisattva great beings’ path to enlightenment, the emptiness of nonexclusion is the bodhisattva great beings’ path to enlightenment, the emptiness of inherent nature is the bodhisattva great beings’ path to enlightenment, the emptiness of all phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of intrinsic defining characteristics is the bodhisattva great beings’ path to enlightenment, the emptiness of that which cannot be apprehended is the bodhisattva great beings’ path to enlightenment, the emptiness of nonentities is the bodhisattva great beings’ path to enlightenment, the emptiness of essential nature is the bodhisattva great beings’ path to enlightenment, and the emptiness of an essential nature of nonentities is the bodhisattva great beings’ path to enlightenment.

13.322“Venerable Śāradvatīputra, the four applications of mindfulness are the bodhisattva great beings’ path to enlightenment, the four correct exertions [F.261.a] are the bodhisattva great beings’ path to enlightenment, the four supports for miraculous ability are the bodhisattva great beings’ path to enlightenment, the five faculties are the bodhisattva great beings’ path to enlightenment, the five powers are the bodhisattva great beings’ path to enlightenment, the seven branches of enlightenment are the bodhisattva great beings’ path to enlightenment, and the noble eightfold path is the bodhisattva great beings’ path to enlightenment.

13.323“Venerable Śāradvatīputra, the four truths of the noble ones are the bodhisattva great beings’ path to enlightenment, the four meditative concentrations are the bodhisattva great beings’ path to enlightenment, the four immeasurable attitudes are the bodhisattva great beings’ path to enlightenment, the four formless absorptions are the bodhisattva great beings’ path to enlightenment, the eight liberations are the bodhisattva great beings’ path to enlightenment, the nine serial steps of meditative absorption are the bodhisattva great beings’ path to enlightenment, the emptiness, signlessness, and wishlessness gateways to liberation are the bodhisattva great beings’ path to enlightenment, the five extrasensory powers are the bodhisattva great beings’ path to enlightenment, all the meditative stabilities are the bodhisattva great beings’ path to enlightenment, all the dhāraṇī gateways are the bodhisattva great beings’ path to enlightenment, the ten powers of the tathāgatas are the bodhisattva great beings’ path to enlightenment, the four fearlessnesses are the bodhisattva [F.261.b] great beings’ path to enlightenment, the four kinds of exact knowledge are the bodhisattva great beings’ path to enlightenment, great loving kindness is the bodhisattva great beings’ path to enlightenment, great compassion is the bodhisattva great beings’ path to enlightenment, and, Venerable Śāradvatīputra, the eighteen distinct qualities of the buddhas are the bodhisattva great beings’ path to enlightenment.”

13.324“Excellent, excellent, Subhūti!” said Śāradvatīputra. “Of which perfection is this the power?”

13.325“Venerable Śāradvatīputra,” replied Subhūti, “this is the power of the perfection of wisdom. If you ask why, Venerable Śāradvatīputra, it is because the perfection of wisdom is the generator of all virtuous attributes‍—the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. Venerable Śāradvatīputra, the perfection of wisdom is the one that fully incorporates and perfectly incorporates all virtuous attributes‍—the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past fully awakened to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom. Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the future will fully awaken to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom. And, Venerable Śāradvatīputra, all the tathāgatas, arhats, perfectly complete buddhas who are residing and maintaining themselves at the present time, [F.262.a] in the world systems of the ten directions, are also fully awakening to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom.

13.326“Venerable Śāradvatīputra, if, when this perfection of wisdom is explained, bodhisattva great beings do not become unsure and do not become perplexed, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings, without apprehending anything, thus practice this practice in order to offer sanctuary to all beings and in order not to forsake any beings, and one should know that these bodhisattva great beings are inseparable from the attention that pays attention to great compassion.”

13.327Śāradvatīputra said, “Venerable Subhūti, if you hold that those who practice this practice‍—that is to say, those who are inseparable from the attention that pays attention to great compassion‍—are bodhisattva great beings, in that case, Venerable Subhūti, all beings would be bodhisattvas. If you ask why, Venerable Subhūti, it is because all beings are inseparable from attention.”

13.328“Excellent, excellent, Venerable Śāradvatīputra!” replied Subhūti. “Venerable Śāradvatīputra, just that reality you had in mind when you thought, ‘I will question this, I will question this,’ you have expressed in a true statement and have fully grasped. If you ask why, Venerable Śāradvatīputra, it is because one should know that that attention is nonexistent because beings are nonexistent, one should know that that attention is a nonentity because beings are nonentities, one should know that that attention is without an essential nature because beings are without an essential nature, [F.262.b] one should know the emptiness of that attention because of the emptiness of beings, one should know that that attention is void because beings are void, and one should know that that attention will not cause full awakening because beings will not fully awaken.

13.329“Venerable Śāradvatīputra, one should know that that attention is nonexistent because physical forms are nonexistent, one should know that that attention is a nonentity because physical forms are nonentities, one should know that that attention is without an essential nature because physical forms are without an essential nature, one should know the emptiness of that attention because of the emptiness of physical forms, one should know that that attention is void because physical forms are void, and one should know that that attention will not cause full awakening because physical forms will not fully awaken.

13.330“Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings are nonexistent, one should know that that attention is a nonentity because feelings are nonentities, one should know that that attention is without an essential nature because feelings are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings, one should know that that attention is void because feelings are void, and one should know that that attention will not cause full awakening because feelings will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because perceptions are nonexistent, one should know that that attention is a nonentity because perceptions are nonentities, one should know that that attention is without an essential nature because perceptions are without an essential nature, one should know the emptiness of that attention because of the emptiness of perceptions, one should know that that attention is void [F.263.a] because perceptions are void, and one should know that that attention will not cause full awakening because perceptions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because formative predispositions are nonexistent, one should know that that attention is a nonentity because formative predispositions are nonentities, one should know that that attention is without an essential nature because formative predispositions are without an essential nature, one should know the emptiness of that attention because of the emptiness of formative predispositions, one should know that that attention is void because formative predispositions are void, and one should know that that attention will not cause full awakening because formative predispositions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because consciousness is nonexistent, one should know that that attention is a nonentity because consciousness is a nonentity, one should know that that attention is without an essential nature because consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of consciousness, one should know that that attention is void because consciousness is void, and one should know that that attention will not cause full awakening because consciousness will not fully awaken.

13.331“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the eyes are nonexistent, one should know that that attention is a nonentity because the eyes are nonentities, one should know that that attention is without an essential nature because the eyes are without an essential nature, one should know the emptiness of that attention because of the emptiness of the eyes, one should know that that attention is void because the eyes are void, and one should know that that attention [F.263.b] will not cause full awakening because the eyes will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the ears are nonexistent, one should know that that attention is a nonentity because the ears are nonentities, one should know that that attention is without an essential nature because the ears are without an essential nature, one should know the emptiness of that attention because of the emptiness of the ears, one should know that that attention is void because the ears are void, and one should know that that attention will not cause full awakening because the ears will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the nose is nonexistent, one should know that that attention is a nonentity because the nose is a nonentity, one should know that that attention is without an essential nature because the nose is without an essential nature, one should know the emptiness of that attention because of the emptiness of the nose, one should know that that attention is void because the nose is void, and one should know that that attention will not cause full awakening because the nose will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the tongue is nonexistent, one should know that that attention is a nonentity because the tongue is a nonentity, one should know that that attention is without an essential nature because the tongue is without an essential nature, one should know the emptiness of that attention because of the emptiness of the tongue, one should know that that attention is void because the tongue is void, and one should know that that attention will not cause full awakening because the tongue will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the body [F.264.a] is nonexistent, one should know that that attention is a nonentity because the body is a nonentity, one should know that that attention is without an essential nature because the body is without an essential nature, one should know the emptiness of that attention because of the emptiness of the body, one should know that that attention is void because the body is void, and one should know that that attention will not cause full awakening because the body will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the mental faculty is nonexistent, one should know that that attention is a nonentity because the mental faculty is a nonentity, one should know that that attention is without an essential nature because the mental faculty is without an essential nature, one should know the emptiness of that attention because of the emptiness of the mental faculty, one should know that that attention is void because the mental faculty is void, and one should know that that attention will not cause full awakening because the mental faculty will not fully awaken.

13.332“Venerable Śāradvatīputra, one should know that that attention is nonexistent because sights are nonexistent, one should know that that attention is a nonentity because sights are nonentities, one should know that that attention is without an essential nature because sights are without an essential nature, one should know the emptiness of that attention because of the emptiness of sights, one should know that that attention is void because sights are void, and one should know that that attention will not cause full awakening because sights will not fully awaken. Venerable Śāradvatīputra, [F.264.b] one should know that that attention is nonexistent because sounds are nonexistent, one should know that that attention is a nonentity because sounds are nonentities, one should know that that attention is without an essential nature because sounds are without an essential nature, one should know the emptiness of that attention because of the emptiness of sounds, one should know that that attention is void because sounds are void, and one should know that that attention will not cause full awakening because sounds will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because odors are nonexistent, one should know that that attention is a nonentity because odors are nonentities, one should know that that attention is without an essential nature because odors are without an essential nature, one should know the emptiness of that attention because of the emptiness of odors, one should know that that attention is void because odors are void, and one should know that that attention will not cause full awakening because odors will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because tastes are nonexistent, one should know that that attention is a nonentity because tastes are nonentities, one should know that that attention is without an essential nature because tastes are without an essential nature, one should know the emptiness of that attention because of the emptiness of tastes, one should know that that attention is void because tastes are void, and one should know that that attention will not cause full awakening because tastes will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because tangibles are nonexistent, one should know that that attention is a nonentity because tangibles are nonentities, one should know that that attention is without an essential nature because tangibles are without an essential nature, one should know the emptiness of that attention [F.265.a] because of the emptiness of tangibles, one should know that that attention is void because tangibles are void, and one should know that that attention will not cause full awakening because tangibles will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because mental phenomena are nonexistent, one should know that that attention is a nonentity because mental phenomena are nonentities, one should know that that attention is without an essential nature because mental phenomena are without an essential nature, one should know the emptiness of that attention because of the emptiness of mental phenomena, one should know that that attention is void because mental phenomena are void, and one should know that that attention will not cause full awakening because mental phenomena will not fully awaken.

13.333“Venerable Śāradvatīputra, one should know that that attention is nonexistent because visual consciousness is nonexistent, one should know that that attention is a nonentity because visual consciousness is a nonentity, one should know that that attention is without an essential nature because visual consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of visual consciousness, one should know that that attention is void because visual consciousness is void, and one should know that that attention will not cause full awakening because visual consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because auditory consciousness is nonexistent, one should know that that attention is a nonentity because auditory consciousness is a nonentity, one should know that that attention is without an essential nature because auditory consciousness is without an essential nature, one should know the emptiness [F.265.b] of that attention because of the emptiness of auditory consciousness, one should know that that attention is void because auditory consciousness is void, and one should know that that attention will not cause full awakening because auditory consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because olfactory consciousness is nonexistent, one should know that that attention is a nonentity because olfactory consciousness is a nonentity, one should know that that attention is without an essential nature because olfactory consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of olfactory consciousness, one should know that that attention is void because olfactory consciousness is void, and one should know that that attention will not cause full awakening because olfactory consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because gustatory consciousness is nonexistent, one should know that that attention is a nonentity because gustatory consciousness is a nonentity, one should know that that attention is without an essential nature because gustatory consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of gustatory consciousness, one should know that that attention is void because gustatory consciousness is void, and one should know that that attention will not cause full awakening because gustatory consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because tactile consciousness is nonexistent, one should know that that attention is a nonentity because tactile consciousness is a nonentity, one should know that that attention [F.266.a] is without an essential nature because tactile consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of tactile consciousness, one should know that that attention is void because tactile consciousness is void, and one should know that that attention will not cause full awakening because tactile consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because mental consciousness is nonexistent, one should know that that attention is a nonentity because mental consciousness is a nonentity, one should know that that attention is without an essential nature because mental consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of mental consciousness, one should know that that attention is void because mental consciousness is void, and one should know that that attention will not cause full awakening because mental consciousness will not fully awaken.

13.334“Venerable Śāradvatīputra, one should know that that attention is nonexistent because visually compounded sensory contact is nonexistent, one should know that that attention is a nonentity because visually compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because visually compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of visually compounded sensory contact, one should know that that attention is void because visually compounded sensory contact is void, and one should know that that attention will not cause full awakening because visually compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent [F.266.b] because aurally compounded sensory contact is nonexistent, one should know that that attention is a nonentity because aurally compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because aurally compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of aurally compounded sensory contact, one should know that that attention is void because aurally compounded sensory contact is void, and one should know that that attention will not cause full awakening because aurally compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because nasally compounded sensory contact is nonexistent, one should know that that attention is a nonentity because nasally compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because nasally compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of nasally compounded sensory contact, one should know that that attention is void because nasally compounded sensory contact is void, and one should know that that attention will not cause full awakening because nasally compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because lingually compounded sensory contact is nonexistent, one should know that that attention is a nonentity because lingually compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because lingually compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of lingually compounded sensory contact, one should know that that attention is void because lingually compounded sensory contact is void, and one should know that that attention will not cause full awakening because lingually compounded sensory contact [F.267.a] will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because corporeally compounded sensory contact is nonexistent, one should know that that attention is a nonentity because corporeally compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because corporeally compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of corporeally compounded sensory contact, one should know that that attention is void because corporeally compounded sensory contact is void, and one should know that that attention will not cause full awakening because corporeally compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because mentally compounded sensory contact is nonexistent, one should know that that attention is a nonentity because mentally compounded sensory contact is a nonentity, one should know that that attention is without an essential nature because mentally compounded sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of mentally compounded sensory contact, one should know that that attention is void because mentally compounded sensory contact is void, and one should know that that attention will not cause full awakening because mentally compounded sensory contact will not fully awaken.

13.335“Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by visually compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by visually compounded sensory contact are nonentities, one should know that that attention is without an essential nature because feelings conditioned by visually compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of [F.267.b] feelings conditioned by visually compounded sensory contact, one should know that that attention is void because feelings conditioned by visually compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by visually compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by aurally compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by aurally compounded sensory contact are nonentities, one should know that that attention is without an essential nature because feelings conditioned by aurally compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings conditioned by aurally compounded sensory contact, one should know that that attention is void because feelings conditioned by aurally compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by aurally compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by nasally compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by nasally compounded sensory contact are nonentities, one should know that that attention is without an essential nature because feelings conditioned by nasally compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings conditioned by nasally compounded sensory contact, one should know that that attention is void because feelings conditioned by nasally compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by nasally compounded sensory contact will not fully awaken. [F.268.a] Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by lingually compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by lingually compounded sensory contact are nonentities, one should know that that attention is without an essential nature because feelings conditioned by lingually compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings conditioned by lingually compounded sensory contact, one should know that that attention is void because feelings conditioned by lingually compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by lingually compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by corporeally compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by corporeally compounded sensory contact are nonentities, one should know that that attention is without an essential nature because feelings conditioned by corporeally compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings conditioned by corporeally compounded sensory contact, one should know that that attention is void because feelings conditioned by corporeally compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by corporeally compounded sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings conditioned by mentally compounded sensory contact are nonexistent, one should know that that attention is a nonentity because feelings conditioned by mentally compounded sensory contact are nonentities, one should know that that attention is without an essential nature because [F.268.b] feelings conditioned by mentally compounded sensory contact are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings conditioned by mentally compounded sensory contact, one should know that that attention is void because feelings conditioned by mentally compounded sensory contact are void, and one should know that that attention will not cause full awakening because feelings conditioned by mentally compounded sensory contact will not fully awaken. [B18]

13.336“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the earth element is nonexistent, one should know that that attention is a nonentity because the earth element is a nonentity, one should know that that attention is without an essential nature because the earth element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the earth element, one should know that that attention is void because the earth element is void, and one should know that that attention will not cause full awakening because the earth element will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the water element is nonexistent, one should know that that attention is a nonentity because the water element is a nonentity, one should know that that attention is without an essential nature because the water element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the water element, one should know that that attention is void because the water element is void, and one should know that that attention will not cause full awakening because the water element will not fully awaken. Venerable Śāradvatīputra, [F.269.a] one should know that that attention is nonexistent because the fire element is nonexistent, one should know that that attention is a nonentity because the fire element is a nonentity, one should know that that attention is without an essential nature because the fire element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the fire element, one should know that that attention is void because the fire element is void, and one should know that that attention will not cause full awakening because the fire element will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the wind element is nonexistent, one should know that that attention is a nonentity because the wind element is a nonentity, one should know that that attention is without an essential nature because the wind element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the wind element, one should know that that attention is void because the wind element is void, and one should know that that attention will not cause full awakening because the wind element will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the space element is nonexistent, one should know that that attention is a nonentity because the space element is a nonentity, one should know that that attention is without an essential nature because the space element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the space element, one should know that that attention is void because the space element is void, and one should know that that attention will not cause full awakening because the space element will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent [F.269.b] because the consciousness element is nonexistent, one should know that that attention is a nonentity because the consciousness element is a nonentity, one should know that that attention is without an essential nature because the consciousness element is without an essential nature, one should know the emptiness of that attention because of the emptiness of the consciousness element, one should know that that attention is void because the consciousness element is void, and one should know that that attention will not cause full awakening because the consciousness element will not fully awaken.

13.337“Venerable Śāradvatīputra, one should know that that attention is nonexistent because ignorance is nonexistent, one should know that that attention is a nonentity because ignorance is a nonentity, one should know that that attention is without an essential nature because ignorance is without an essential nature, one should know the emptiness of that attention because of the emptiness of ignorance, one should know that that attention is void because ignorance is void, and one should know that that attention will not cause full awakening because ignorance will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because formative predispositions are nonexistent, one should know that that attention is a nonentity because formative predispositions are nonentities, one should know that that attention is without an essential nature because formative predispositions are without an essential nature, one should know the emptiness of that attention because of the emptiness of formative predispositions, one should know that that attention is void because formative predispositions are void, and one should know that that attention will not cause full awakening because formative predispositions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because consciousness is nonexistent, one should know that that attention is a nonentity [F.270.a] because consciousness is a nonentity, one should know that that attention is without an essential nature because consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of consciousness, one should know that that attention is void because consciousness is void, and one should know that that attention will not cause full awakening because consciousness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because name and form are nonexistent, one should know that that attention is a nonentity because name and form are nonentities, one should know that that attention is without an essential nature because name and form are without an essential nature, one should know the emptiness of that attention because of the emptiness of name and form, one should know that that attention is void because name and form are void, and one should know that that attention will not cause full awakening because name and form will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the six sense fields are nonexistent, one should know that that attention is a nonentity because the six sense fields are nonentities, one should know that that attention is without an essential nature because the six sense fields are without an essential nature, one should know the emptiness of that attention because of the emptiness of the six sense fields, one should know that that attention is void because the six sense fields are void, and one should know that that attention will not cause full awakening because the six sense fields will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because sensory contact is nonexistent, one should know that that attention is a nonentity [F.270.b] because sensory contact is a nonentity, one should know that that attention is without an essential nature because sensory contact is without an essential nature, one should know the emptiness of that attention because of the emptiness of sensory contact, one should know that that attention is void because sensory contact is void, and one should know that that attention will not cause full awakening because sensory contact will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because sensation is nonexistent, one should know that that attention is a nonentity because sensation is a nonentity, one should know that that attention is without an essential nature because sensation is without an essential nature, one should know the emptiness of that attention because of the emptiness of sensation, one should know that that attention is void because sensation is void, and one should know that that attention will not cause full awakening because sensation will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because craving is nonexistent, one should know that that attention is a nonentity because craving is a nonentity, one should know that that attention is without an essential nature because craving is without an essential nature, one should know the emptiness of that attention because of the emptiness of craving, one should know that that attention is void because craving is void, and one should know that that attention will not cause full awakening because craving will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because grasping is nonexistent, one should know that that attention is a nonentity because grasping is a nonentity, one should know that that attention is without an essential nature because grasping is without an essential nature, one should know the emptiness [F.271.a] of that attention because of the emptiness of grasping, one should know that that attention is void because grasping is void, and one should know that that attention will not cause full awakening because grasping will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the rebirth process is nonexistent, one should know that that attention is a nonentity because the rebirth process is a nonentity, one should know that that attention is without an essential nature because the rebirth process is without an essential nature, one should know the emptiness of that attention because of the emptiness of the rebirth process, one should know that that attention is void because the rebirth process is void, and one should know that that attention will not cause full awakening because the rebirth process will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because birth is nonexistent, one should know that that attention is a nonentity because birth is a nonentity, one should know that that attention is without an essential nature because birth is without an essential nature, one should know the emptiness of that attention because of the emptiness of birth , one should know that that attention is void because birth is void, and one should know that that attention will not cause full awakening because birth will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because aging and death are nonexistent, one should know that that attention is a nonentity because aging and death are nonentities, one should know that that attention is without an essential nature because aging and death are without an essential nature, one should know the emptiness of that attention because of the emptiness of aging and death, one should know that that attention is void because aging and death are void, [F.271.b] and one should know that that attention will not cause full awakening because aging and death will not fully awaken.

13.338“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the perfection of generosity is nonexistent, one should know that that attention is a nonentity because the perfection of generosity is a nonentity, one should know that that attention is without an essential nature because the perfection of generosity is without an essential nature, one should know the emptiness of that attention because of the emptiness of the perfection of generosity, one should know that that attention is void because the perfection of generosity is void, and one should know that that attention will not cause full awakening because the perfection of generosity will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the perfection of ethical discipline is nonexistent, one should know that that attention is a nonentity because the perfection of ethical discipline is a nonentity, one should know that that attention is without an essential nature because the perfection of ethical discipline is without an essential nature, one should know the emptiness of that attention because of the emptiness of the perfection of ethical discipline, one should know that that attention is void because the perfection of ethical discipline is void, and one should know that that attention will not cause full awakening because the perfection of ethical discipline will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the perfection of tolerance is nonexistent, one should know that that attention is a nonentity because the perfection of tolerance is a nonentity, one should know that that attention is without an essential nature because the perfection of tolerance is without an essential nature, one should know the emptiness of that attention [F.272.a] because of the emptiness of the perfection of tolerance, one should know that that attention is void because the perfection of tolerance is void, and one should know that that attention will not cause full awakening because the perfection of tolerance will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the perfection of perseverance is nonexistent, one should know that that attention is a nonentity because the perfection of perseverance is a nonentity, one should know that that attention is without an essential nature because the perfection of perseverance is without an essential nature, one should know the emptiness of that attention because of the emptiness of the perfection of perseverance, one should know that that attention is void because the perfection of perseverance is void, and one should know that that attention will not cause full awakening because the perfection of perseverance will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the perfection of meditative concentration is nonexistent, one should know that that attention is a nonentity because the perfection of meditative concentration is a nonentity, one should know that that attention is without an essential nature because the perfection of meditative concentration is without an essential nature, one should know the emptiness of that attention because of the emptiness of the perfection of meditative concentration, one should know that that attention is void because the perfection of meditative concentration is void, and one should know that that attention will not cause full awakening because the perfection of meditative concentration will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent [F.272.b] because the perfection of wisdom is nonexistent, one should know that that attention is a nonentity because the perfection of wisdom is a nonentity, one should know that that attention is without an essential nature because the perfection of wisdom is without an essential nature, one should know the emptiness of that attention because of the emptiness of the perfection of wisdom, one should know that that attention is void because the perfection of wisdom is void, and one should know that that attention will not cause full awakening because the perfection of wisdom will not fully awaken.

13.339“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of internal phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of internal phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of internal phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of internal phenomena, one should know that that attention is void because the emptiness of internal phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of internal phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of external phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of external phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of external phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of external phenomena, one should know that that attention is void because the emptiness of external phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of external phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because [F.273.a] the emptiness of external and internal phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of external and internal phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of external and internal phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of external and internal phenomena, one should know that that attention is void because the emptiness of external and internal phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of external and internal phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of emptiness is nonexistent, one should know that that attention is a nonentity because the emptiness of emptiness is a nonentity, one should know that that attention is without an essential nature because the emptiness of emptiness is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of emptiness, one should know that that attention is void because the emptiness of emptiness is void, and one should know that that attention will not cause full awakening because the emptiness of emptiness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of great extent is nonexistent, one should know that that attention is a nonentity because the emptiness of great extent is a nonentity, one should know that that attention is without an essential nature because the emptiness of great extent is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of great extent, one should know that that attention is void because the emptiness of great extent is void, and one should know that that attention will not cause full awakening because the emptiness [F.273.b] of great extent will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of ultimate reality is nonexistent, one should know that that attention is a nonentity because the emptiness of ultimate reality is a nonentity, one should know that that attention is without an essential nature because the emptiness of ultimate reality is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of ultimate reality, one should know that that attention is void because the emptiness of ultimate reality is void, and one should know that that attention will not cause full awakening because the emptiness of ultimate reality will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of conditioned phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of conditioned phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of conditioned phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of conditioned phenomena, one should know that that attention is void because the emptiness of conditioned phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of conditioned phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of unconditioned phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of unconditioned phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of unconditioned phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of unconditioned phenomena, [F.274.a] one should know that that attention is void because the emptiness of unconditioned phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of unconditioned phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of the unlimited is nonexistent, one should know that that attention is a nonentity because the emptiness of the unlimited is a nonentity, one should know that that attention is without an essential nature because the emptiness of the unlimited is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of the unlimited, one should know that that attention is void because the emptiness of the unlimited is void, and one should know that that attention will not cause full awakening because the emptiness of the unlimited will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of that which has neither beginning nor end is nonexistent, one should know that that attention is a nonentity because the emptiness of that which has neither beginning nor end is a nonentity, one should know that that attention is without an essential nature because the emptiness of that which has neither beginning nor end is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of that which has neither beginning nor end, one should know that that attention is void because the emptiness of that which has neither beginning nor end is void, and one should know that that attention will not cause full awakening because the emptiness of that which has neither beginning nor end will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of nonexclusion [F.274.b] is nonexistent, one should know that that attention is a nonentity because the emptiness of nonexclusion is a nonentity, one should know that that attention is without an essential nature because the emptiness of nonexclusion is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of nonexclusion, one should know that that attention is void because the emptiness of nonexclusion is void, and one should know that that attention will not cause full awakening because the emptiness of nonexclusion will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of inherent nature is nonexistent, one should know that that attention is a nonentity because the emptiness of inherent nature is a nonentity, one should know that that attention is without an essential nature because the emptiness of inherent nature is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of inherent nature, one should know that that attention is void because the emptiness of inherent nature is void, and one should know that that attention will not cause full awakening because the emptiness of inherent nature will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of all phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of all phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of all phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of all phenomena, one should know that that attention is void because the emptiness of all phenomena is void, and one should know that that attention will not cause full awakening because the emptiness [F.275.a] of all phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of intrinsic defining characteristics is nonexistent, one should know that that attention is a nonentity because the emptiness of intrinsic defining characteristics is a nonentity, one should know that that attention is without an essential nature because the emptiness of intrinsic defining characteristics is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of intrinsic defining characteristics, one should know that that attention is void because the emptiness of intrinsic defining characteristics is void, and one should know that that attention will not cause full awakening because the emptiness of intrinsic defining characteristics will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of that which cannot be apprehended is nonexistent, one should know that that attention is a nonentity because the emptiness of that which cannot be apprehended is a nonentity, one should know that that attention is without an essential nature because the emptiness of that which cannot be apprehended is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of that which cannot be apprehended, one should know that that attention is void because the emptiness of that which cannot be apprehended is void, and one should know that that attention will not cause full awakening because the emptiness of that which cannot be apprehended will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of nonentities is nonexistent, one should know that that attention is a nonentity because the emptiness of nonentities is a nonentity, one should know that that attention is without an essential nature because the emptiness of nonentities is without an essential nature, one should know [F.275.b] the emptiness of that attention because of the emptiness of the emptiness of nonentities, one should know that that attention is void because the emptiness of nonentities is void, and one should know that that attention will not cause full awakening because the emptiness of nonentities will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of essential nature is nonexistent, one should know that that attention is a nonentity because the emptiness of essential nature is a nonentity, one should know that that attention is without an essential nature because the emptiness of essential nature is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of essential nature, one should know that that attention is void because the emptiness of essential nature is void, and one should know that that attention will not cause full awakening because the emptiness of essential nature will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of an essential nature of nonentities is nonexistent, one should know that that attention is a nonentity because the emptiness of an essential nature of nonentities is a nonentity, one should know that that attention is without an essential nature because the emptiness of an essential nature of nonentities is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of an essential nature of nonentities, one should know that that attention is void because the emptiness of an essential nature of nonentities is void, and one should know that that attention will not cause full awakening because the emptiness of an essential nature of nonentities will not fully awaken.

13.340“Venerable Śāradvatīputra, one should know that that attention is nonexistent [F.276.a] because the applications of mindfulness are nonexistent, one should know that that attention is a nonentity because the applications of mindfulness are nonentities, one should know that that attention is without an essential nature because the applications of mindfulness are without an essential nature, one should know the emptiness of that attention because of the emptiness of the applications of mindfulness, one should know that that attention is void because the applications of mindfulness are void, and one should know that that attention will not cause full awakening because the applications of mindfulness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the correct exertions are nonexistent, one should know that that attention is a nonentity because the correct exertions are nonentities, one should know that that attention is without an essential nature because the correct exertions are without an essential nature, one should know the emptiness of that attention because of the emptiness of the correct exertions, one should know that that attention is void because the correct exertions are void, and one should know that that attention will not cause full awakening because the correct exertions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the supports for miraculous ability are nonexistent, one should know that that attention is a nonentity because the supports for miraculous ability are nonentities, one should know that that attention is without an essential nature because the supports for miraculous ability are without an essential nature, one should know the emptiness of that attention because of the emptiness of the supports for miraculous ability, one should know that that attention is void because the supports for miraculous ability are void, and one should know that that attention will not cause full awakening because the supports [F.276.b] for miraculous ability will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the faculties are nonexistent, one should know that that attention is a nonentity because the faculties are nonentities, one should know that that attention is without an essential nature because the faculties are without an essential nature, one should know the emptiness of that attention because of the emptiness of the faculties , one should know that that attention is void because the faculties are void, and one should know that that attention will not cause full awakening because the faculties will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the powers are nonexistent, one should know that that attention is a nonentity because the powers are nonentities, one should know that that attention is without an essential nature because the powers are without an essential nature, one should know the emptiness of that attention because of the emptiness of the powers, one should know that that attention is void because the powers are void, and one should know that that attention will not cause full awakening because the powers will not fully awaken. [F.277.a] Venerable Śāradvatīputra, one should know that that attention is nonexistent because the noble eightfold path is nonexistent, one should know that that attention is a nonentity because the noble eightfold path is a nonentity, one should know that that attention is without an essential nature because the noble eightfold path is without an essential nature, one should know the emptiness of that attention because of the emptiness of the noble eightfold path, one should know that that attention is void because the noble eightfold path is void, and one should know that that attention will not cause full awakening because the noble eightfold path will not fully awaken.

13.341“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the truths of the noble ones are nonexistent, one should know that that attention is a nonentity because the truths of the noble ones are nonentities, one should know that that attention is without an essential nature because the truths of the noble ones are without an essential nature, one should know the emptiness of that attention because of the emptiness of the truths of the noble ones, one should know that that attention is void because the truths of the noble ones are void, and one should know that that attention will not cause full awakening because the truths of the noble ones will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the meditative concentrations are nonexistent, one should know that that attention is a nonentity because the meditative concentrations are nonentities, one should know that that attention is without an essential nature because the meditative concentrations are without an essential nature, one should know the emptiness of that attention because of the emptiness of the meditative concentrations, one should know [F.277.b] that that attention is void because the meditative concentrations are void, and one should know that that attention will not cause full awakening because the meditative concentrations will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the immeasurable attitudes are nonexistent, one should know that that attention is a nonentity because the immeasurable attitudes are nonentities, one should know that that attention is without an essential nature because the immeasurable attitudes are without an essential nature, one should know the emptiness of that attention because of the emptiness of the immeasurable attitudes, one should know that that attention is void because the immeasurable attitudes are void, and one should know that that attention will not cause full awakening because the immeasurable attitudes will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the formless absorptions are nonexistent, one should know that that attention is a nonentity because the formless absorptions are nonentities, one should know that that attention is without an essential nature because the formless absorptions are without an essential nature, one should know the emptiness of that attention because of the emptiness of the formless absorptions, one should know that that attention is void because the formless absorptions are void, and one should know that that attention will not cause full awakening because the formless absorptions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the liberations are nonexistent, one should know that that attention is a nonentity because the liberations are nonentities, one should know that that attention is without an essential nature because the liberations [F.278.a] are without an essential nature, one should know the emptiness of that attention because of the emptiness of the liberations, one should know that that attention is void because the liberations are void, and one should know that that attention will not cause full awakening because the liberations will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the serial steps of meditative absorption are nonexistent, one should know that that attention is a nonentity because the serial steps of meditative absorption are nonentities, one should know that that attention is without an essential nature because the serial steps of meditative absorption are without an essential nature, one should know the emptiness of that attention because of the emptiness of the serial steps of meditative absorption, one should know that that attention is void because the serial steps of meditative absorption are void, and one should know that that attention will not cause full awakening because the serial steps of meditative absorption will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because emptiness is nonexistent, one should know that that attention is a nonentity because emptiness is a nonentity, one should know that that attention is without an essential nature because emptiness is without an essential nature, one should know the emptiness of that attention because of the emptiness of emptiness, one should know that that attention is void because emptiness is void, and one should know that that attention will not cause full awakening because emptiness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because signlessness is nonexistent, one should know that that attention is a nonentity because signlessness is a nonentity, one should know that that attention is without an essential nature because signlessness is without an essential nature, one should know the emptiness of that attention because of the emptiness of signlessness, one should know that that attention is void because signlessness is void, and one should know that that attention will not cause full awakening because signlessness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because wishlessness is nonexistent, [F.278.b] one should know that that attention is a nonentity because wishlessness is a nonentity, one should know that that attention is without an essential nature because wishlessness is without an essential nature, one should know the emptiness of that attention because of the emptiness of wishlessness, one should know that that attention is void because wishlessness is void, and one should know that that attention will not cause full awakening because wishlessness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the extrasensory powers are nonexistent, one should know that that attention is a nonentity because the extrasensory powers are nonentities, one should know that that attention is without an essential nature because the extrasensory powers are without an essential nature, one should know the emptiness of that attention because of the emptiness of the extrasensory powers, one should know that that attention is void because the extrasensory powers are void, and one should know that that attention will not cause full awakening because the extrasensory powers will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the meditative stabilities are nonexistent, one should know that that attention is a nonentity [F.279.a] because the meditative stabilities are nonentities, one should know that that attention is without an essential nature because the meditative stabilities are without an essential nature, one should know the emptiness of that attention because of the emptiness of the meditative stabilities, one should know that that attention is void because the meditative stabilities are void, and one should know that that attention will not cause full awakening because the meditative stabilities will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the dhāraṇī gateways are nonexistent, one should know that that attention is a nonentity because the dhāraṇī gateways are nonentities, one should know that that attention is without an essential nature because the dhāraṇī gateways are without an essential nature, one should know the emptiness of that attention because of the emptiness of the dhāraṇī gateways, one should know that that attention is void because the dhāraṇī gateways are void, and one should know that that attention will not cause full awakening because the dhāraṇī gateways will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the powers of the tathāgatas are nonexistent, one should know that that attention is a nonentity because the powers of the tathāgatas are nonentities, one should know that that attention is without an essential nature because the powers of the tathāgatas are without an essential nature, one should know the emptiness of that attention because of the emptiness of the powers of the tathāgatas, one should know that that attention is void because the powers of the tathāgatas are void, and one should know that that attention will not cause full awakening because the powers of the tathāgatas will not fully awaken. Venerable Śāradvatīputra, one [F.279.b] should know that that attention is nonexistent because the fearlessnesses are nonexistent, one should know that that attention is a nonentity because the fearlessnesses are nonentities, one should know that that attention is without an essential nature because the fearlessnesses are without an essential nature, one should know the emptiness of that attention because of the emptiness of the fearlessnesses, one should know that that attention is void because the fearlessnesses are void, and one should know that that attention will not cause full awakening because the fearlessnesses will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the kinds of exact knowledge are nonexistent, one should know that that attention is a nonentity because the kinds of exact knowledge are nonentities, one should know that that attention is without an essential nature because the kinds of exact knowledge are without an essential nature, one should know the emptiness of that attention because of the emptiness of the kinds of exact knowledge, one should know that that attention is void because the kinds of exact knowledge are void, and one should know that that attention will not cause full awakening because the kinds of exact knowledge will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because great loving kindness is nonexistent, one should know that that attention is a nonentity because great loving kindness is a nonentity, one should know that that attention is without an essential nature because great loving kindness is without an essential nature, one should know the emptiness of that attention because of the emptiness of great loving kindness, one should know that that attention is void because great loving kindness is void, and one should know that that attention will not cause full awakening because great loving kindness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because great compassion is nonexistent, one should know that that attention is a nonentity because great compassion is a nonentity, one should know that that attention is without an essential nature because great compassion is without an essential nature, one should know the emptiness of that attention because of the emptiness of great compassion, one should know that that attention is void because great compassion is void, and one should know that that attention will not cause full awakening [F.280.a] because great compassion will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the distinct qualities of the buddhas are nonexistent, one should know that that attention is a nonentity because the distinct qualities of the buddhas are nonentities, one should know that that attention is without an essential nature because the distinct qualities of the buddhas are without an essential nature, one should know the emptiness of that attention because of the emptiness of the distinct qualities of the buddhas, one should know that that attention is void because the distinct qualities of the buddhas are void, and one should know that that attention will not cause full awakening because the distinct qualities of the buddhas will not fully awaken.

13.342Venerable Śāradvatīputra, one should know that that attention is nonexistent because knowledge of all the dharmas is nonexistent, one should know that that attention is a nonentity because knowledge of all the dharmas is a nonentity, one should know that that attention is without an essential nature because [F.280.b] knowledge of all the dharmas is without an essential nature, one should know the emptiness of that attention because of the emptiness of knowledge of all the dharmas, one should know that that attention is void because knowledge of all the dharmas is void, and one should know that that attention will not cause full awakening because knowledge of all the dharmas will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the knowledge of the aspects of the path is nonexistent, one should know that that attention is a nonentity because the knowledge of the aspects of the path is a nonentity, one should know that that attention is without an essential nature because the knowledge of the aspects of the path is without an essential nature, one should know the emptiness of that attention because of the emptiness of the knowledge of the aspects of the path, one should know that that attention is void because the knowledge of the aspects of the path is void, and one should know that that attention will not cause full awakening because the knowledge of the aspects of the path will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because all-aspect omniscience is nonexistent, one should know that that attention is a nonentity because all-aspect omniscience is a nonentity, one should know that that attention is without an essential nature because all-aspect omniscience is without an essential nature, one should know the emptiness of that attention because of the emptiness of all-aspect omniscience, one should know that that attention is void because all-aspect omniscience is void, and one should know that that attention will not cause full awakening because all-aspect omniscience will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent [F.281.a] because enlightenment is nonexistent, one should know that that attention is a nonentity because enlightenment is a nonentity, one should know that that attention is without an essential nature because enlightenment is without an essential nature, one should know the emptiness of that attention because of the emptiness of enlightenment, one should know that that attention is void because enlightenment is void, and one should know that that attention will not cause full awakening because enlightenment will not fully awaken.

13.343“Venerable Śāradvatīputra, for this reason one should know that bodhisattva great beings are indeed inseparable from paying attention to great compassion.”

13.344The Blessed One then congratulated Venerable Subhūti: “Excellent, Subhūti, excellent. The perfection of wisdom should be taught to bodhisattva great beings just as you, Subhūti, through the mighty power of the tathāgatas, teach it. Bodhisattva great beings should indeed train in the perfection of wisdom, just as you teach it.”

13.345When Venerable Subhūti had spoken this chapter of the perfection of wisdom, this world system of the great trichiliocosm shook in six ways. That is to say, it shook, shuddered, and juddered. It rocked, reeled, and tottered. It quivered, careened, and convulsed. It trembled, throbbed, and quaked. It rumbled, roared, and thundered. It faltered, lurched, and staggered. As its eastern sides plunged down, its western sides reared up; as its eastern sides reared up, its western sides plunged down; [F.281.b] as its northern sides plunged down, its southern sides reared up; as its northern sides reared up, its southern sides plunged down; as its center plunged down, its edges reared up; and as its edges plunged down, its center reared up.

13.346At that time, the Blessed One smiled. Then Venerable Subhūti asked the Blessed One, “Blessed Lord, what is the reason and what are the circumstances for your smile?”

13.347Venerable Subhūti having asked this, the Blessed One then said to him, “Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the eastern direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the southern direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the western direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom [F.282.a] in this world system of Patient Endurance, in immeasurable and countless world systems of the northern direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the northeastern intermediate direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the southeastern intermediate direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the southwestern intermediate direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable [F.282.b] and countless world systems of the northwestern intermediate direction, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the direction of the nadir, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the direction of the zenith, too, the tathāgatas, arhats, perfectly complete buddhas teach this very perfection of wisdom to bodhisattva great beings.”

13.348When this teaching on the perfection of wisdom was being delivered, twelve billion gods and human beings developed the acceptance that phenomena are nonarising, Also, when the blessed lord buddhas taught this perfection of wisdom in world systems in all the ten directions, an immeasurable, countless number of beings set their minds on unsurpassed, perfectly complete enlightenment.

13.349This completes the thirteenth chapter, “Subhūti,” from The Perfection of Wisdom in One Hundred Thousand Lines. [B19]