“Venerable Śāradvatīputra, you also said, ‘Why do you say, “One says ‘a bodhisattva.’ It is a mere name”?’ Venerable Śāradvatīputra, this name bodhisattva has been designated adventitiously, and so ‘one says “a bodhisattva.” It is a mere name.’ Venerable Śāradvatīputra, these names physical forms, feelings, perceptions, formative predispositions, and consciousness have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not physical forms, it is not feelings, it is not perceptions, it is not formative predispositions, and it is not consciousness. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names eyes, ears, nose, tongue, body, and mental faculty have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not the eyes, it is not the ears, it is not the nose, it is not the tongue, it is not the body, and it is not the mental faculty. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names sights, sounds, odors, tastes, tangibles, and mental phenomena have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not sights, it is not sounds, it is not odors, it is not tastes, it is not tangibles, and it is not mental phenomena. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not visual consciousness, it is not auditory consciousness, it is not olfactory consciousness, it is not gustatory consciousness, it is not tactile consciousness, and it is not mental consciousness. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not visually compounded sensory contact, it is not aurally compounded sensory contact, it is not nasally compounded sensory contact, it is not lingually compounded sensory contact, it is not corporeally compounded sensory contact, and it is not mentally compounded sensory contact. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not feelings conditioned by visually compounded sensory contact, it is not feelings conditioned by aurally compounded sensory contact, it is not feelings conditioned by nasally compounded sensory contact, it is not feelings conditioned by lingually compounded sensory contact, it is not feelings conditioned by corporeally compounded sensory contact, and it is not feelings conditioned by mentally compounded sensory contact. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names earth element, water element, fire element, wind element, space element, and consciousness element have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not the earth element, it is not the water element, it is not the fire element, it is not the wind element, it is not the space element, and it is not the consciousness element. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Venerable Śāradvatīputra, these names ignorance, formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, and aging and death have been designated adventitiously. This is because a name does not come from anywhere, does not go anywhere, and does not dwell anywhere. That which is a ‘mere name’ is not ignorance, it is not formative predispositions, it is not consciousness, it is not name and form, it is not the six sense fields, it is not sensory contact, it is not sensation, it is not craving, it is not grasping, it is not the rebirth process, it is not birth, and it is not aging and death. If you ask why, it is because a name is empty of the essential nature of a name, and that which is empty is not a name, and so ‘one says “a bodhisattva.” It is a mere name.’
“Moreover, Venerable Śāradvatīputra, the perfection of generosity is a mere name. The perfection of generosity is not in the name, nor is the name in the perfection of generosity. If you ask why, it is because both that which is a name and that which is the perfection of generosity do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The perfection of ethical discipline is a mere name. The perfection of ethical discipline is not in the name, nor is the name in the perfection of ethical discipline. If you ask why, it is because both that which is a name and that which is the perfection of ethical discipline do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The perfection of tolerance is a mere name. The perfection of tolerance is not in the name, nor is the name in the perfection of tolerance. If you ask why, it is because both that which is a name and that which is the perfection of tolerance do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The perfection of perseverance is a mere name. The perfection of perseverance is not in the name, nor is the name in the perfection of perseverance. If you ask why, it is because both that which is a name and that which is the perfection of perseverance do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The perfection of meditative concentration is a mere name. The perfection of meditative concentration is not in the name, nor is the name in the perfection of meditative concentration. If you ask why, it is because both that which is a name and that which is the perfection of meditative concentration do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The perfection of wisdom is a mere name. The perfection of wisdom is not in the name, nor is the name in the perfection of wisdom. If you ask why, it is because both that which is a name and that which is the perfection of wisdom do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of internal phenomena is a mere name. The emptiness of internal phenomena is not in the name, nor is the name in the emptiness of internal phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of external phenomena is a mere name. The emptiness of external phenomena is not in the name, nor is the name in the emptiness of external phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of external phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of external and internal phenomena is a mere name. The emptiness of external and internal phenomena is not in the name, nor is the name in the emptiness of external and internal phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of external and internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of emptiness is a mere name. The emptiness of emptiness is not in the name, nor is the name in the emptiness of emptiness. If you ask why, it is because both that which is a name and that which is the emptiness of emptiness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of great extent is a mere name. The emptiness of great extent is not in the name, nor is the name in the emptiness of great extent. If you ask why, it is because both that which is a name and that which is the emptiness of great extent do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of ultimate reality is a mere name. The emptiness of ultimate reality is not in the name, nor is the name in the emptiness of ultimate reality. If you ask why, it is because both that which is a name and that which is the emptiness of ultimate reality do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of conditioned phenomena is a mere name. The emptiness of conditioned phenomena is not in the name, nor is the name in the emptiness of conditioned phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of conditioned phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of unconditioned phenomena is a mere name. The emptiness of unconditioned phenomena is not in the name, nor is the name in the emptiness of unconditioned phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of unconditioned phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of the unlimited is a mere name. The emptiness of the unlimited is not in the name, nor is the name in the emptiness of the unlimited. If you ask why, it is because both that which is a name and that which is the emptiness of the unlimited do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of that which has neither beginning nor end is a mere name. The emptiness of that which has neither beginning nor end is not in the name, nor is the name in the emptiness of that which has neither beginning nor end. If you ask why, it is because both that which is a name and that which is the emptiness of that which has neither beginning nor end do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of nonexclusion is a mere name. The emptiness of nonexclusion is not in the name, nor is the name in the emptiness of nonexclusion. If you ask why, it is because both that which is a name and that which is the emptiness of nonexclusion do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of inherent nature is a mere name. The emptiness of inherent nature is not in the name, nor is the name in the emptiness of inherent nature. If you ask why, it is because both that which is a name and that which is the emptiness of inherent nature do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of all phenomena is a mere name. The emptiness of all phenomena is not in the name, nor is the name in the emptiness of all phenomena. If you ask why, it is because both that which is a name and that which is the emptiness of all phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of intrinsic defining characteristics is a mere name. The emptiness of intrinsic defining characteristics is not in the name, nor is the name in the emptiness of intrinsic defining characteristics. If you ask why, it is because both that which is a name and that which is the emptiness of intrinsic defining characteristics do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of that which cannot be apprehended is a mere name. The emptiness of that which cannot be apprehended is not in the name, nor is the name in the emptiness of that which cannot be apprehended. If you ask why, it is because both that which is a name and that which is the emptiness of that which cannot be apprehended do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of nonentities is a mere name. The emptiness of nonentities is not in the name, nor is the name in the emptiness of nonentities. If you ask why, it is because both that which is a name and that which is the emptiness of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of essential nature is a mere name. The emptiness of essential nature is not in the name, nor is the name in the emptiness of essential nature. If you ask why, it is because both that which is a name and that which is the emptiness of essential nature do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“The emptiness of an essential nature of nonentities is a mere name. The emptiness of an essential nature of nonentities is not in the name, nor is the name in the emptiness of an essential nature of nonentities. If you ask why, it is because both that which is a name and that which is the emptiness of an essential nature of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the applications of mindfulness is a mere name. The applications of mindfulness are not in the name, nor is the name in the applications of mindfulness. If you ask why, it is because both that which is a name and that which is the applications of mindfulness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the correct exertions is a mere name. The correct exertions are not in the name, nor is the name in the correct exertions. If you ask why, it is because both that which is a name and that which is the correct exertions do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the supports for miraculous ability is a mere name. The supports for miraculous ability are not in the name, nor is the name in the supports for miraculous ability. If you ask why, it is because both that which is a name and that which is the supports for miraculous ability do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the faculties is a mere name. the faculties are not in the name, nor is the name in the faculties. If you ask why, it is because both that which is a name and that which is the faculties do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the powers is a mere name. the powers are not in the name, nor is the name in the powers. If you ask why, it is because both that which is a name and that which is the powers do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the branches of enlightenment is a mere name. The branches of enlightenment are not in the name, nor is the name in the branches of enlightenment. If you ask why, it is because both that which is a name and that which is the branches of enlightenment do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the noble eightfold path is a mere name. The noble eightfold path is not in the name, nor is the name in the noble eightfold path. If you ask why, it is because both that which is a name and that which is the noble eightfold path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the truths of the noble ones is a mere name. The truths of the noble ones are not in the name, nor is the name in the truths of the noble ones. If you ask why, it is because both that which is a name and that which is the truths of the noble ones do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the meditative concentrations is a mere name. The meditative concentrations are not in the name, nor is the name in the meditative concentrations. If you ask why, it is because both that which is a name and that which is the meditative concentrations do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the immeasurable attitudes is a mere name. The immeasurable attitudes are not in the name, nor is the name in the immeasurable attitudes. If you ask why, it is because both that which is a name and that which is the immeasurable attitudes do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the formless absorptions is a mere name. The formless absorptions are not in the name, nor is the name in the formless absorptions. If you ask why, it is because both that which is a name and that which is the formless absorptions do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the liberations is a mere name. The liberations are not in the name, nor is the name in the liberations. If you ask why, it is because both that which is a name and that which is the liberations do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the nine serial steps of meditative absorption is a mere name. The nine serial steps of meditative absorption are not in the name, nor is the name in the nine serial steps of meditative absorption. If you ask why, it is because both that which is a name and that which is the nine serial steps of meditative absorption do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation is a mere name. The emptiness, signlessness, and wishlessness gateways to liberation are not in the name, nor is the name in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because both that which is a name and that which is the gateways to liberation do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the extrasensory powers is a mere name. The extrasensory powers are not in the name, nor is the name in the extrasensory powers. If you ask why, it is because both that which is a name and that which is the extrasensory powers do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the meditative stabilities is a mere name. The meditative stabilities are not in the name, nor is the name in the meditative stabilities. If you ask why, it is because both that which is a name and that which is the meditative stabilities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the dhāraṇī gateways is a mere name. The dhāraṇī gateways are not in the name, nor is the name in the dhāraṇī gateways. If you ask why, it is because both that which is a name and that which is the dhāraṇī gateways do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the ten powers of the tathāgatas is a mere name. the powers of the tathāgatas are not in the name, nor is the name in the powers of the tathāgatas. If you ask why, it is because both that which is a name and that which is the powers of the tathāgatas do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the four fearlessnesses is a mere name. The fearlessnesses are not in the name, nor is the name in the fearlessnesses. If you ask why, it is because both that which is a name and that which is the fearlessnesses do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the four kinds of exact knowledge is a mere name. The kinds of exact knowledge are not in the name, nor is the name in the kinds of exact knowledge. If you ask why, it is because both that which is a name and that which is the kinds of exact knowledge do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, great loving kindness is a mere name. Great loving kindness is not in the name, nor is the name in great loving kindness. If you ask why, it is because both that which is a name and that which is great loving kindness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, great compassion is a mere name. Great compassion is not in the name, nor is the name in great compassion. If you ask why, it is because both that which is a name and that which is great compassion do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, the eighteen distinct qualities of the buddhas is a mere name. The distinct qualities of the buddhas are not in the name, nor is the name in the distinct qualities of the buddhas. If you ask why, it is because both that which is a name and that which is the distinct qualities of the buddhas do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, this name knowledge of all the dharmas has been designated adventitiously. knowledge of all the dharmas is not in the name, nor is the name in knowledge of all the dharmas. If you ask why, it is because both that which is a name and that which is knowledge of all the dharmas do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, this name the knowledge of the aspects of the path has been designated adventitiously. The knowledge of the aspects of the path is not in the name, nor is the name in the knowledge of the aspects of the path. If you ask why, it is because both that which is a name and that which is the knowledge of the aspects of the path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, this name all-aspect omniscience has been designated adventitiously. All-aspect omniscience is not in the name, nor is the name in all-aspect omniscience. If you ask why, it is because both that which is a name and that which is all-aspect omniscience do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.
“Venerable Śāradvatīputra, you said, ‘Why do you say, “One says ‘self, self,’ even though a self has absolutely not come into being; ‘being, being,’ even though a being has absolutely not come into being; ‘life form, life form,’ even though a life form has absolutely not come into being; ‘living being, living being,’ even though a living being has absolutely not come into being; ‘life, life,’ even though a life has absolutely not come into being; ‘individual, individual,’ even though an individual has absolutely not come into being; ‘person, person,’ even though a person has absolutely not come into being; ‘one born of Manu, one born of Manu,’ even though one born of Manu has absolutely not come into being; ‘a child of Manu, a child of Manu,’ even though a child of Manu has absolutely not come into being; ‘agent, agent,’ even though an agent has absolutely not come into being; ‘experiencer, experiencer,’ even though an experiencer has absolutely not come into being; ‘knower, knower,’ even though a knower has absolutely not come into being; and ‘viewer, viewer,’ even though a viewer has absolutely not come into being”?’
“Venerable Śāradvatīputra, since the self absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life form absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a living being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a person absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an individual absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since one born of Manu absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a child of Manu absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an agent absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an experiencer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a knower absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since a viewer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since physical forms absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since perceptions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since formative predispositions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since the eyes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the ears absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the nose absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the tongue absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the body absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the mental faculty absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since sights absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since sounds absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since odors absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since tastes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since tangibles absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since mental phenomena absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?
“Since visual consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since auditory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since olfactory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since gustatory consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since tactile consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since mental consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since visually compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since aurally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since nasally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since lingually compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since corporeally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since mentally compounded sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since feelings conditioned by visually compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by aurally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by nasally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by lingually compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since feelings conditioned by corporeally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since feelings conditioned by mentally compounded sensory contact absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?
“Since the earth element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the water element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the fire element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the wind element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the space element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the consciousness element absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since ignorance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since formative predispositions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since consciousness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since name and form absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the six sense fields absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since sensory contact absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since sensation absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since craving absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since grasping absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the rebirth process absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since birth absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since aging and death absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?
“Since the perfection of generosity absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of ethical discipline absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of tolerance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of perseverance absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the perfection of meditative concentration absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the perfection of wisdom absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since the emptiness of internal phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of external phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of external and internal phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of emptiness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of great extent absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of ultimate reality absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of conditioned phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of unconditioned phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of the unlimited absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of that which has neither beginning nor end absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of nonexclusion absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of inherent nature absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of all phenomena absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of intrinsic defining characteristics absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of that which cannot be apprehended absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of nonentities absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the emptiness of essential nature absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since the emptiness of an essential nature of nonentities absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since the applications of mindfulness absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the correct exertions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the supports for miraculous ability absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the faculties absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the powers absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the branches of enlightenment absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the noble eightfold path absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
“Since the truths of the noble ones absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the meditative concentrations absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the immeasurable attitudes absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the formless absorptions absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the eight liberations absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the nine serial steps of meditative absorption absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the emptiness, signlessness, and wishlessness gateways to liberation absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the extrasensory powers absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the meditative stabilities absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the dhāraṇī gateways absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the ten powers of the tathāgatas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the four fearlessnesses absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since the four kinds of exact knowledge absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since great loving kindness absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since great compassion absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since the eighteen distinct qualities of the buddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?
“Since śrāvakas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since pratyekabuddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; since bodhisattvas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being; and since tathāgatas, arhats, perfectly complete perfect buddhas absolutely do not exist and cannot be apprehended, how could it be possible that they come into being?
“Venerable Śāradvatīputra, where you said, ‘Similarly, are all phenomena in their essential nature nonentities?’618 Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because an essential nature does not arise from a conjunction.619
Śāradvatīputra then asked, “Venerable Subhūti, what does not have an essential nature arising from a conjunction?”
Subhūti replied, “Physical forms do not have an essential nature arising from a conjunction, feelings do not have an essential nature arising from a conjunction, perceptions do not have an essential nature arising from a conjunction, formative predispositions do not have an essential nature arising from a conjunction, and consciousness does not have an essential nature arising from a conjunction.
“Venerable Śāradvatīputra, the eyes do not have an essential nature arising from a conjunction, the ears do not have an essential nature arising from a conjunction, the nose does not have an essential nature arising from a conjunction, the tongue does not have an essential nature arising from a conjunction, the body does not have an essential nature arising from a conjunction, and the mental faculty does not have an essential nature arising from a conjunction. Sights do not have an essential nature arising from a conjunction, sounds do not have an essential nature arising from a conjunction, odors do not have an essential nature arising from a conjunction, tastes do not have an essential nature arising from a conjunction, tangibles do not have an essential nature arising from a conjunction, and mental phenomena do not have an essential nature arising from a conjunction. Visual consciousness does not have an essential nature arising from a conjunction, auditory consciousness does not have an essential nature arising from a conjunction, olfactory consciousness does not have an essential nature arising from a conjunction, gustatory consciousness does not have an essential nature arising from a conjunction, tactile consciousness does not have an essential nature arising from a conjunction, and mental consciousness does not have an essential nature arising from a conjunction. Visually compounded sensory contact does not have an essential nature arising from a conjunction, aurally compounded sensory contact does not have an essential nature arising from a conjunction, nasally compounded sensory contact does not have an essential nature arising from a conjunction, lingually compounded sensory contact does not have an essential nature arising from a conjunction, corporeally compounded sensory contact does not have an essential nature arising from a conjunction, and mentally compounded sensory contact does not have an essential nature arising from a conjunction. Feelings conditioned by visually compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by aurally compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by nasally compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by lingually compounded sensory contact do not have an essential nature arising from a conjunction, feelings conditioned by corporeally compounded sensory contact do not have an essential nature arising from a conjunction, and feelings conditioned by mentally compounded sensory contact do not have an essential nature arising from a conjunction.
“The earth element does not have an essential nature arising from a conjunction, the water element does not have an essential nature arising from a conjunction, the fire element does not have an essential nature arising from a conjunction, the wind element does not have an essential nature arising from a conjunction, the space element does not have an essential nature arising from a conjunction, and the consciousness element does not have an essential nature arising from a conjunction.