“Venerable Śāradvatīputra, the emptiness of internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external and internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of emptiness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of great extent is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of ultimate reality is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of conditioned phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of unconditioned phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of the unlimited is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of that which has neither beginning nor end is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of nonexclusion is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of inherent nature is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of all phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of intrinsic defining characteristics is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of that which cannot be apprehended is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of nonentities is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of essential nature is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of an essential nature of nonentities is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, the applications of mindfulness are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The correct exertions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The supports for miraculous ability are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. the faculties are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. the powers are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The branches of enlightenment are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The noble eightfold path is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, the truths of the noble ones are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The meditative concentrations are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The immeasurable attitudes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The formless absorptions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The eight liberations are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The nine serial steps of meditative absorption are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The emptiness, signlessness, and wishlessness gateways to liberation are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The extrasensory powers are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The meditative stabilities are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The dhāraṇī gateways are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ten powers of the tathāgatas are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The four fearlessnesses are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The four kinds of exact knowledge are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Great loving kindness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Great compassion is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The eighteen distinct qualities of the buddhas are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.
“Venerable Śāradvatīputra, virtuous phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Nonvirtuous phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Conditioned phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Unconditioned phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Contaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Uncontaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.
“Venerable Śāradvatīputra, it is for this reason that all phenomena are in their essential nature nonentities.
“Venerable Śāradvatīputra, you said, ‘Why do you say, “Why have physical forms not come into being, why have feelings not come into being, why have perceptions not come into being, why have formative predispositions not come into being, and why has consciousness not come into being”?’621 Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms have not been brought about by conditions,622 feelings have not been brought about by conditions, perceptions have not been brought about by conditions, formative predispositions have not been brought about by conditions, and consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings about physical forms, there is nothing that brings about feelings, there is nothing that brings about perceptions, there is nothing that brings about formative predispositions, and there is nothing that brings about consciousness.
“Venerable Śāradvatīputra, the eyes have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The ears have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The nose has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The tongue has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The body has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The mental faculty has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Venerable Śāradvatīputra, sights have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Sounds have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Odors have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Tastes have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Tangibles have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Mental phenomena have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.
“Venerable Śāradvatīputra, visual consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Auditory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Olfactory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Gustatory consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Tactile consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Mental consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Visually compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Aurally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Nasally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Lingually compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Corporeally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Mentally compounded sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by aurally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by nasally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by lingually compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by corporeally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Feelings conditioned by mentally compounded sensory contact have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.
“Venerable Śāradvatīputra, the earth element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The water element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The fire element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The wind element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The space element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The consciousness element has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Venerable Śāradvatīputra, ignorance has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Formative predispositions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Consciousness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Name and form have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The six sense fields have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Sensory contact has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Sensation has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Craving has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Grasping has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The rebirth process has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Birth has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Aging and death have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.
“Venerable Śāradvatīputra, the perfection of generosity has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of ethical discipline has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of tolerance has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of perseverance has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of meditative concentration has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The perfection of wisdom has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Venerable Śāradvatīputra, the emptiness of internal phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of external phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of external and internal phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of emptiness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of great extent has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of ultimate reality has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of conditioned phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of unconditioned phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of the unlimited has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of that which has neither beginning nor end has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of nonexclusion has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of inherent nature has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of all phenomena has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of intrinsic defining characteristics has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of that which cannot be apprehended has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of nonentities has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of essential nature has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The emptiness of an essential nature of nonentities has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Venerable Śāradvatīputra, the applications of mindfulness have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The correct exertions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The supports for miraculous ability have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. the faculties have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. the powers have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The branches of enlightenment have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The noble eightfold path has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about.
“Venerable Śāradvatīputra, the truths of the noble ones have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The meditative concentrations have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The immeasurable attitudes have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The formless absorptions have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The liberations have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The serial steps of meditative absorption have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The emptiness, signlessness, and wishlessness gateways to liberation have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The extrasensory powers have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The meditative stabilities have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The dhāraṇī gateways have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The ten powers of the tathāgatas have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The four fearlessnesses have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. The four kinds of exact knowledge have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about. Great loving kindness has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. Great compassion has not been brought about by conditions. If you ask why, it is because there is nothing that brings it about. The eighteen distinct qualities of the buddhas have not been brought about by conditions. If you ask why, it is because there is nothing that brings them about.
“Venerable Śāradvatīputra, it is for this reason that physical forms have not come into being, feelings have not come into being, perceptions have not come into being, formative predispositions have not come into being, and consciousness has not come into being.
“Venerable Śāradvatīputra, you said, ‘Venerable Subhūti, why do you say, “Something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness”?’ Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Perceptions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Formative predispositions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The eyes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The ears are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The nose is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The tongue is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The body is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The mental faculty is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Sights are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sounds are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Odors are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tastes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tangibles are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mental phenomena are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Visual consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Auditory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Olfactory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Gustatory consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Tactile consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mental consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Visually compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Aurally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Nasally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Lingually compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Corporeally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Mentally compounded sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Feelings conditioned by visually compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by aurally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by nasally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by lingually compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by corporeally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Feelings conditioned by mentally compounded sensory contact are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The earth element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The water element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The fire element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The wind element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The space element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The consciousness element is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Ignorance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Formative predispositions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Consciousness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Name and form are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The six sense fields are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sensory contact is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Sensation is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Craving is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Grasping is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The rebirth process is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Birth is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Aging and death are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The perfection of generosity is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of ethical discipline is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of tolerance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of perseverance is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of meditative concentration is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The perfection of wisdom is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The emptiness of internal phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of external phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of external and internal phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of emptiness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of great extent is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of ultimate reality is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of conditioned phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of unconditioned phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of the unlimited is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of that which has neither beginning nor end is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of nonexclusion is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of inherent nature is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of all phenomena is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of intrinsic defining characteristics is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of that which cannot be apprehended is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of nonentities is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of essential nature is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness of an essential nature of nonentities is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The applications of mindfulness are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The correct exertions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The supports for miraculous ability are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. the faculties are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. the powers are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The branches of enlightenment are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The noble eightfold path is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“The truths of the noble ones are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The meditative concentrations are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The immeasurable attitudes are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The formless absorptions are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The eight liberations are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The nine serial steps of meditative absorption are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The emptiness, signlessness, and wishlessness gateways to liberation are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The extrasensory powers are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The meditative stabilities are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The dhāraṇī gateways are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The ten powers of the tathāgatas are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The four fearlessnesses are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The four kinds of exact knowledge are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Great loving kindness is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. Great compassion is empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state. The eighteen distinct qualities of the buddhas are empty of an inherent nature. That which is empty of an inherent nature neither arises nor perishes, and that which neither arises nor perishes does not change its state.
“Venerable Śāradvatīputra, it is for this reason that something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness; that something that has not come into being is not the eyes, something that has not come into being is not the ears, something that has not come into being is not the nose, something that has not come into being is not the tongue, something that has not come into being is not the body, and something that has not come into being is not the mental faculty; that something that has not come into being is not sights, something that has not come into being is not sounds, something that has not come into being is not odors, something that has not come into being is not tastes, something that has not come into being is not tangibles, and something that has not come into being is not mental phenomena; that something that has not come into being is not visual consciousness, something that has not come into being is not auditory consciousness, something that has not come into being is not olfactory consciousness, something that has not come into being is not gustatory consciousness, something that has not come into being is not tactile consciousness, and something that has not come into being is not mental consciousness; that something that has not come into being is not visually compounded sensory contact, something that has not come into being is not aurally compounded sensory contact, something that has not come into being is not nasally compounded sensory contact, something that has not come into being is not lingually compounded sensory contact, something that has not come into being is not corporeally compounded sensory contact, and something that has not come into being is not mentally compounded sensory contact; that something that has not come into being is not feelings conditioned by visually compounded sensory contact, something that has not come into being is not feelings conditioned by aurally compounded sensory contact, something that has not come into being is not feelings conditioned by nasally compounded sensory contact, something that has not come into being is not feelings conditioned by lingually compounded sensory contact, something that has not come into being is not feelings conditioned by corporeally compounded sensory contact, and something that has not come into being is not feelings conditioned by mentally compounded sensory contact; that something that has not come into being is not the earth element, something that has not come into being is not the water element, something that has not come into being is not the fire element, something that has not come into being is not the wind element, something that has not come into being is not the space element, and something that has not come into being is not the consciousness element; that something that has not come into being is not ignorance, something that has not come into being is not formative predispositions, something that has not come into being is not consciousness, something that has not come into being is not name and form, something that has not come into being is not the six sense fields, something that has not come into being is not sensory contact, something that has not come into being is not sensation, something that has not come into being is not craving, something that has not come into being is not grasping, something that has not come into being is not the rebirth process, something that has not come into being is not birth, and something that has not come into being is not aging and death; that something that has not come into being is not the perfection of generosity, something that has not come into being is not the perfection of ethical discipline, something that has not come into being is not the perfection of tolerance, something that has not come into being is not the perfection of perseverance, something that has not come into being is not the perfection of meditative concentration, and something that has not come into being is not the perfection of wisdom; that something that has not come into being is not the emptiness of internal phenomena, something that has not come into being is not the emptiness of external phenomena, something that has not come into being is not the emptiness of external and internal phenomena, something that has not come into being is not the emptiness of emptiness, something that has not come into being is not the emptiness of great extent, something that has not come into being is not the emptiness of ultimate reality, something that has not come into being is not the emptiness of conditioned phenomena, something that has not come into being is not the emptiness of unconditioned phenomena, something that has not come into being is not the emptiness of the unlimited, something that has not come into being is not the emptiness of that which has neither beginning nor end, something that has not come into being is not the emptiness of nonexclusion, something that has not come into being is not the emptiness of inherent nature, something that has not come into being is not the emptiness of all phenomena, something that has not come into being is not the emptiness of intrinsic defining characteristics, something that has not come into being is not the emptiness of that which cannot be apprehended, something that has not come into being is not the emptiness of nonentities, something that has not come into being is not the emptiness of essential nature, and something that has not come into being is not the emptiness of an essential nature of nonentities; that something that has not come into being is not the applications of mindfulness, something that has not come into being is not the correct exertions, something that has not come into being is not the supports for miraculous ability, something that has not come into being is not the faculties, something that has not come into being is not the powers, something that has not come into being is not the branches of enlightenment, and something that has not come into being is not the noble eightfold path; and that something that has not come into being is not the truths of the noble ones, something that has not come into being is not the meditative concentrations, something that has not come into being is not the immeasurable attitudes, something that has not come into being is not the formless absorptions, something that has not come into being is not the eight liberations, something that has not come into being is not the nine serial steps of meditative absorption, something that has not come into being is not the emptiness, signlessness, and wishlessness gateways to liberation, something that has not come into being is not the extrasensory powers, something that has not come into being is not the meditative stabilities, something that has not come into being is not the dhāraṇī gateways, something that has not come into being is not the ten powers of the tathāgatas, something that has not come into being is not the four fearlessnesses, something that has not come into being is not the four kinds of exact knowledge, something that has not come into being is not great loving kindness, something that has not come into being is not great compassion, something that has not come into being is not the eighteen distinct qualities of the buddhas, something that has not come into being is not knowledge of all the dharmas, something that has not come into being is not the knowledge of the aspects of the path, and something that has not come into being is not all-aspect omniscience.
“Venerable Śāradvatīputra, you also said, ‘Why do you say, “How then should one who has not come into being give teaching and instruction in the perfection of wisdom, which has also not come into being”?’ Venerable Śāradvatīputra, it is because that which has not come into being is the perfection of wisdom, and that which is the perfection of wisdom has not come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of wisdom’—are without duality and cannot be divided into two. Venerable Śāradvatīputra, it is for this reason that I said, ‘How then should one who has not come into being give teaching and instruction in the perfection of wisdom, which has also not come into being?’
“Venerable Śāradvatīputra, you also said, ‘Why do you say, “One cannot apprehend such bodhisattva great beings who are practicing for enlightenment as other than not having come into being”?’ Venerable Śāradvatīputra, this is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe that something that has not come into being is one thing and a bodhisattva another. Therefore, these two phenomena—‘that which has not come into being’ and ‘a bodhisattva’—are without duality and cannot be divided into two.
“They do not observe physical forms as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘physical forms’—are without duality and cannot be divided into two. They do not observe feelings as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings’—are without duality and cannot be divided into two. They do not observe perceptions as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘perceptions’—are without duality and cannot be divided into two. They do not observe formative predispositions as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘formative predispositions’—are without duality and cannot be divided into two. They do not observe consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘consciousness’—are without duality and cannot be divided into two.
“They do not observe the eyes as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the eyes’—are without duality and cannot be divided into two. They do not observe the ears as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the ears’—are without duality and cannot be divided into two. They do not observe the nose as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the nose’—are without duality and cannot be divided into two. They do not observe the tongue as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the tongue’—are without duality and cannot be divided into two. They do not observe the body as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the body’—are without duality and cannot be divided into two. They do not observe the mental faculty as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the mental faculty’—are without duality and cannot be divided into two.
“They do not observe sights as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘sights’—are without duality and cannot be divided into two. They do not observe sounds as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘sounds’—are without duality and cannot be divided into two. They do not observe odors as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘odors’—are without duality and cannot be divided into two. They do not observe tastes as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘tastes’—are without duality and cannot be divided into two. They do not observe tangibles as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘tangibles’—are without duality and cannot be divided into two. They do not observe mental phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘mental phenomena’—are without duality and cannot be divided into two.
“They do not observe visual consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘visual consciousness’—are without duality and cannot be divided into two. They do not observe auditory consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘auditory consciousness’—are without duality and cannot be divided into two. They do not observe olfactory consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘olfactory consciousness’—are without duality and cannot be divided into two. They do not observe gustatory consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘gustatory consciousness’—are without duality and cannot be divided into two. They do not observe tactile consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘tactile consciousness’—are without duality and cannot be divided into two. They do not observe mental consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘mental consciousness’—are without duality and cannot be divided into two.
“They do not observe visually compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘visually compounded sensory contact’—are without duality and cannot be divided into two. They do not observe aurally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘aurally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe nasally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘nasally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe lingually compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘lingually compounded sensory contact’—are without duality and cannot be divided into two. They do not observe corporeally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘corporeally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe mentally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘mentally compounded sensory contact’—are without duality and cannot be divided into two.
“They do not observe feelings conditioned by visually compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by visually compounded sensory contact’—are without duality and cannot be divided into two. They do not observe feelings conditioned by aurally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by aurally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe feelings conditioned by nasally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by nasally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe feelings conditioned by lingually compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by lingually compounded sensory contact’—are without duality and cannot be divided into two. They do not observe feelings conditioned by corporeally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by corporeally compounded sensory contact’—are without duality and cannot be divided into two. They do not observe feelings conditioned by mentally compounded sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘feelings conditioned by mentally compounded sensory contact’—are without duality and cannot be divided into two.
“They do not observe the earth element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the earth element’—are without duality and cannot be divided into two. They do not observe the water element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the water element’—are without duality and cannot be divided into two. They do not observe the fire element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the fire element’—are without duality and cannot be divided into two. They do not observe the wind element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the wind element’—are without duality and cannot be divided into two. They do not observe the space element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the space element’—are without duality and cannot be divided into two. They do not observe the consciousness element as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the consciousness element’—are without duality and cannot be divided into two.
“They do not observe ignorance as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘ignorance’—are without duality and cannot be divided into two. They do not observe formative predispositions as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘formative predispositions’—are without duality and cannot be divided into two. They do not observe consciousness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘consciousness’—are without duality and cannot be divided into two. They do not observe name and form as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘name and form’—are without duality and cannot be divided into two. They do not observe the six sense fields as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the six sense fields’—are without duality and cannot be divided into two. They do not observe sensory contact as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘sensory contact’—are without duality and cannot be divided into two. They do not observe sensation as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘sensation’—are without duality and cannot be divided into two. They do not observe craving as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘craving’—are without duality and cannot be divided into two. They do not observe grasping as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘grasping’—are without duality and cannot be divided into two. They do not observe the rebirth process as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the rebirth process’—are without duality and cannot be divided into two. They do not observe birth as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘birth’—are without duality and cannot be divided into two. They do not observe aging and death as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘aging and death’—are without duality and cannot be divided into two.
“They do not observe the perfection of generosity as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of generosity’—are without duality and cannot be divided into two. They do not observe the perfection of ethical discipline as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of ethical discipline’—are without duality and cannot be divided into two. They do not observe the perfection of tolerance as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of tolerance’—are without duality and cannot be divided into two. They do not observe the perfection of perseverance as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of perseverance’—are without duality and cannot be divided into two. They do not observe the perfection of meditative concentration as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of meditative concentration’—are without duality and cannot be divided into two. They do not observe the perfection of wisdom as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the perfection of wisdom’—are without duality and cannot be divided into two.
“They do not observe the emptiness of internal phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of internal phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of external phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of external phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of external and internal phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of external and internal phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of emptiness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of emptiness’—are without duality and cannot be divided into two. They do not observe the emptiness of great extent as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of great extent’—are without duality and cannot be divided into two. They do not observe the emptiness of ultimate reality as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of ultimate reality’—are without duality and cannot be divided into two. They do not observe the emptiness of conditioned phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of conditioned phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of unconditioned phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of unconditioned phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of the unlimited as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of the unlimited’—are without duality and cannot be divided into two. They do not observe the emptiness of that which has neither beginning nor end as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of that which has neither beginning nor end’—are without duality and cannot be divided into two. They do not observe the emptiness of nonexclusion as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of nonexclusion’—are without duality and cannot be divided into two. They do not observe the emptiness of inherent nature as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of inherent nature’—are without duality and cannot be divided into two. They do not observe the emptiness of all phenomena as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of all phenomena’—are without duality and cannot be divided into two. They do not observe the emptiness of intrinsic defining characteristics as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of intrinsic defining characteristics’—are without duality and cannot be divided into two. They do not observe the emptiness of that which cannot be apprehended as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of that which cannot be apprehended’—are without duality and cannot be divided into two. They do not observe the emptiness of nonentities as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of nonentities’—are without duality and cannot be divided into two. They do not observe the emptiness of essential nature as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of essential nature’—are without duality and cannot be divided into two. They do not observe the emptiness of an essential nature of nonentities as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness of an essential nature of nonentities’—are without duality and cannot be divided into two.
“They do not observe the applications of mindfulness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the applications of mindfulness’—are without duality and cannot be divided into two. They do not observe the correct exertions as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the correct exertions’—are without duality and cannot be divided into two. They do not observe the supports for miraculous ability as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the supports for miraculous ability’—are without duality and cannot be divided into two. They do not observe the faculties as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the faculties’—are without duality and cannot be divided into two. They do not observe the powers as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the powers’—are without duality and cannot be divided into two. They do not observe the branches of enlightenment as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the branches of enlightenment’—are without duality and cannot be divided into two. They do not observe the noble eightfold path as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the noble eightfold path’—are without duality and cannot be divided into two.
“They do not observe the truths of the noble ones as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the truths of the noble ones’—are without duality and cannot be divided into two. They do not observe the meditative concentrations as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the meditative concentrations’—are without duality and cannot be divided into two. They do not observe the immeasurable attitudes as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the immeasurable attitudes’—are without duality and cannot be divided into two. They do not observe the formless absorptions as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the formless absorptions’—are without duality and cannot be divided into two. They do not observe the liberations as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the liberations’—are without duality and cannot be divided into two. They do not observe the serial steps of meditative absorption as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the serial steps of meditative absorption’—are without duality and cannot be divided into two. They do not observe the emptiness, signlessness, and wishlessness gateways to liberation as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the emptiness, signlessness, and wishlessness gateways to liberation’—are without duality and cannot be divided into two. They do not observe the extrasensory powers as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the extrasensory powers’—are without duality and cannot be divided into two. They do not observe the meditative stabilities as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the meditative stabilities’—are without duality and cannot be divided into two. They do not observe the dhāraṇī gateways as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the dhāraṇī gateways’—are without duality and cannot be divided into two. They do not observe the ten powers of the tathāgatas as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the powers of the tathāgatas’—are without duality and cannot be divided into two. They do not observe the four fearlessnesses as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the fearlessnesses’—are without duality and cannot be divided into two. They do not observe the four kinds of exact knowledge as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the kinds of exact knowledge’—are without duality and cannot be divided into two. They do not observe great loving kindness as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘great loving kindness’—are without duality and cannot be divided into two. They do not observe great compassion as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘great compassion’—are without duality and cannot be divided into two. They do not observe the eighteen distinct qualities of the buddhas as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the distinct qualities of the buddhas’—are without duality and cannot be divided into two.
“They do not observe knowledge of all the dharmas as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘knowledge of all the dharmas’—are without duality and cannot be divided into two. They do not observe the knowledge of the aspects of the path as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘the knowledge of the aspects of the path’—are without duality and cannot be divided into two. They do not observe all-aspect omniscience as other than not having come into being. Therefore, these two phenomena—‘that which has not come into being’ and ‘all-aspect omniscience’—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is for this reason that one cannot apprehend such bodhisattvas who are practicing for enlightenment as other than not having come into being.
“Venerable Śāradvatīputra, you also said, ‘Why do you say, “If, when such teachings are given, the bodhisattva great beings are not afraid, not frightened, and not terrified, then these bodhisattva great beings are practicing the perfection of wisdom”?’ Venerable Śāradvatīputra, it is because bodhisattva great beings observe all phenomena without activity.623 They observe all phenomena to resemble a dream, observe all phenomena to resemble a magical display, observe all phenomena to resemble a mirage, observe all phenomena to resemble an echo, observe all phenomena to resemble an optical aberration, and observe all phenomena to resemble a magical display. It is for this reason that when bodhisattva great beings are practicing the perfection of wisdom, they are not afraid, not frightened, and not terrified upon hearing this teaching.”