“They do not investigate whether all-aspect omniscience is ‘permanent’ or is ‘impermanent’; do not investigate whether all-aspect omniscience is ‘happiness’ or is ‘suffering’; do not investigate whether all-aspect omniscience is ‘self’ or is ‘selfless’; do not investigate whether all-aspect omniscience is ‘pleasant’ or is ‘unpleasant’; do not investigate whether all-aspect omniscience is ‘empty’ or is ‘not empty’; do not investigate whether all-aspect omniscience is ‘with signs’ or is ‘signless’; do not investigate whether all-aspect omniscience is ‘wished for’ or is ‘wishless’; do not investigate whether all-aspect omniscience is ‘at peace’ or is ‘not at peace’; and do not investigate whether all-aspect omniscience is ‘void’ or is ‘not void.’ ”
Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The nonarising of physical forms is not physical forms, the nonarising of feelings is not feelings, the nonarising of perceptions is not perceptions, the nonarising of formative predispositions is not formative predispositions, and the nonarising of consciousness is not consciousness?’
“Venerable Subhūti, why do you say, ‘The nonarising of the eyes is not the eyes, the nonarising of the ears is not the ears, the nonarising of the nose is not the nose, the nonarising of the tongue is not the tongue, that nonarising of the body is not the body, and the nonarising of the mental faculty is not the mental faculty?’
“Venerable Subhūti, why do you say, ‘The nonarising of sights is not sights, the nonarising of sounds is not sounds, the nonarising of odors is not odors, the nonarising of tastes is not tastes, the nonarising of tangibles is not tangibles, and the nonarising of mental phenomena is not mental phenomena?’
“Venerable Subhūti, why do you say, ‘The nonarising of visual consciousness is not visual consciousness, the nonarising of auditory consciousness is not auditory consciousness, the nonarising of olfactory consciousness is not olfactory consciousness, the nonarising of gustatory consciousness is not gustatory consciousness, the nonarising of tactile consciousness is not tactile consciousness, and the nonarising of mental consciousness is not mental consciousness?’
“Venerable Subhūti, why do you say, ‘The nonarising of visually compounded sensory contact is not visually compounded sensory contact, the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact, the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact, the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact, the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact?’
“Venerable Subhūti, why do you say, ‘The nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact?’
“Venerable Subhūti, why do you say, ‘The nonarising of the earth element is not the earth element, the nonarising of the water element is not the water element, the nonarising of the fire element is not the fire element, the nonarising of the wind element is not the wind element, the nonarising of the space element is not the space element, and the nonarising of the consciousness element is not the consciousness element?’
“Venerable Subhūti, why do you say, ‘The nonarising of ignorance is not ignorance, the nonarising of formative predispositions is not formative predispositions, the nonarising of consciousness is not consciousness, the nonarising of name and form is not name and form, the nonarising of the six sense fields is not the six sense fields, the nonarising of sensory contact is not sensory contact, the nonarising of sensation is not sensation, the nonarising of craving is not craving, the nonarising of grasping is not grasping, the nonarising of the rebirth process is not the rebirth process, the nonarising of birth is not birth, and the nonarising of aging and death is not aging and death?’
“Venerable Subhūti, why do you say, ‘The nonarising of the perfection of generosity is not the perfection of generosity, the nonarising of the perfection of ethical discipline is not the perfection of ethical discipline, the nonarising of the perfection of tolerance is not the perfection of tolerance, the nonarising of the perfection of perseverance is not the perfection of perseverance, the nonarising of the perfection of meditative concentration is not the perfection of meditative concentration, and the nonarising of the perfection of wisdom is not the perfection of wisdom?’
“Venerable Subhūti, why do you say, ‘The nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena, the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena, the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the nonarising of the emptiness of emptiness is not the emptiness of emptiness, the nonarising of the emptiness of great extent is not the emptiness of great extent, the nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality, the nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the nonarising of the emptiness of the unlimited is not the emptiness of the unlimited, the nonarising of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion, the nonarising of the emptiness of inherent nature is not the emptiness of inherent nature, the nonarising of the emptiness of all phenomena is not the emptiness of all phenomena, the nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the nonarising of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the nonarising of the emptiness of nonentities is not the emptiness of nonentities, the nonarising of the emptiness of essential nature is not the emptiness of essential nature, and the nonarising of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities?’
“Venerable Subhūti, why do you say, ‘The nonarising of the applications of mindfulness is not the applications of mindfulness, the nonarising of the correct exertions is not the correct exertions, the nonarising of the supports for miraculous ability is not the supports for miraculous ability, the nonarising of the faculties is not the faculties, the nonarising of the powers is not the powers, the nonarising of the branches of enlightenment is not the branches of enlightenment, the nonarising of the noble eightfold path is not the noble eightfold path, the nonarising of the truths of the noble ones is not the truths of the noble ones, the nonarising of the meditative concentrations is not the meditative concentrations, the nonarising of the immeasurable attitudes is not the immeasurable attitudes, the nonarising of the formless absorptions is not the formless absorptions, the nonarising of the liberations is not the liberations, the nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption, the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the nonarising of the extrasensory powers is not the extrasensory powers, the nonarising of the meditative stabilities is not the meditative stabilities, the nonarising of the dhāraṇī gateways is not the dhāraṇī gateways, the nonarising of the powers of the tathāgatas is not the powers of the tathāgatas, the nonarising of the fearlessnesses is not the fearlessnesses, the nonarising of the kinds of exact knowledge is not the kinds of exact knowledge, the nonarising of great loving kindness is not great loving kindness, the nonarising of great compassion is not great compassion, and the nonarising of the distinct qualities of the buddhas is not the distinct qualities of the buddhas?’
“Venerable Subhūti, why do you say, ‘The nonarising of knowledge of all the dharmas is not knowledge of all the dharmas, the nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the nonarising of all-aspect omniscience is not all-aspect omniscience’?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms, and that which is empty is not physical forms, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of physical forms is not physical forms. Venerable Śāradvatīputra, feelings are empty of feelings, and that which is empty is not feelings, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings is not feelings. Venerable Śāradvatīputra, perceptions are empty of perceptions, and that which is empty is not perceptions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of perceptions is not perceptions. Venerable Śāradvatīputra, formative predispositions are empty of formative predispositions, and that which is empty is not formative predispositions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of formative predispositions is not formative predispositions. Venerable Śāradvatīputra, consciousness is empty of consciousness, and that which is empty is not consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of consciousness is not consciousness.
“Venerable Śāradvatīputra, the eyes are empty of the eyes, and that which is empty is not the eyes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the eyes is not the eyes. Venerable Śāradvatīputra, the ears are empty of the ears, and that which is empty is not the ears, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the ears is not the ears. Venerable Śāradvatīputra, the nose is empty of the nose, and that which is empty is not the nose, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the nose is not the nose. Venerable Śāradvatīputra, the tongue is empty of the tongue, and that which is empty is not the tongue, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the tongue is not the tongue. Venerable Śāradvatīputra, the body is empty of the body, and that which is empty is not the body, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the body is not the body. Venerable Śāradvatīputra, the mental faculty is empty of the mental faculty, and that which is empty is not the mental faculty, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the mental faculty is not the mental faculty.
“Venerable Śāradvatīputra, sights are empty of sights, and that which is empty is not sights, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sights is not sights. Venerable Śāradvatīputra, sounds are empty of sounds, and that which is empty is not sounds, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sounds is not sounds. Venerable Śāradvatīputra, odors are empty of odors, and that which is empty is not odors, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of odors is not odors. Venerable Śāradvatīputra, tastes are empty of tastes, and that which is empty is not tastes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tastes is not tastes. Venerable Śāradvatīputra, tangibles are empty of tangibles, and that which is empty is not tangibles, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tangibles is not tangibles. Venerable Śāradvatīputra, mental phenomena are empty of mental phenomena, and that which is empty is not mental phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mental phenomena is not mental phenomena.
“Venerable Śāradvatīputra, visual consciousness is empty of visual consciousness, and that which is empty is not visual consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of visual consciousness is not visual consciousness. Venerable Śāradvatīputra, auditory consciousness is empty of auditory consciousness, and that which is empty is not auditory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of auditory consciousness is not auditory consciousness. Venerable Śāradvatīputra, olfactory consciousness is empty of olfactory consciousness, and that which is empty is not olfactory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of olfactory consciousness is not olfactory consciousness. Venerable Śāradvatīputra, gustatory consciousness is empty of gustatory consciousness, and that which is empty is not gustatory consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of gustatory consciousness is not gustatory consciousness. Venerable Śāradvatīputra, tactile consciousness is empty of tactile consciousness, and that which is empty is not tactile consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of tactile consciousness is not tactile consciousness. Venerable Śāradvatīputra, mental consciousness is empty of mental consciousness, and that which is empty is not mental consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mental consciousness is not mental consciousness.
“Venerable Śāradvatīputra, visually compounded sensory contact is empty of visually compounded sensory contact, and that which is empty is not visually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of visually compounded sensory contact is not visually compounded sensory contact. Venerable Śāradvatīputra, aurally compounded sensory contact is empty of aurally compounded sensory contact, and that which is empty is not aurally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact. Venerable Śāradvatīputra, nasally compounded sensory contact is empty of nasally compounded sensory contact, and that which is empty is not nasally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact. Venerable Śāradvatīputra, lingually compounded sensory contact is empty of lingually compounded sensory contact, and that which is empty is not lingually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact. Venerable Śāradvatīputra, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and that which is empty is not corporeally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact. Venerable Śāradvatīputra, mentally compounded sensory contact is empty of mentally compounded sensory contact, and that which is empty is not mentally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, and that which is empty is not feelings conditioned by visually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, and that which is empty is not feelings conditioned by aurally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, and that which is empty is not feelings conditioned by nasally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, and that which is empty is not feelings conditioned by lingually compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and that which is empty is not feelings conditioned by corporeally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact. Venerable Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact, and that which is empty is not feelings conditioned by mentally compounded sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.
“Venerable Śāradvatīputra, the earth element is empty of the earth element, and that which is empty is not the earth element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the earth element is not the earth element. Venerable Śāradvatīputra, the water element is empty of the water element, and that which is empty is not the water element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the water element is not the water element. Venerable Śāradvatīputra, the fire element is empty of the fire element, and that which is empty is not the fire element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the fire element is not the fire element. Venerable Śāradvatīputra, the wind element is empty of the wind element, and that which is empty is not the wind element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the wind element is not the wind element. Venerable Śāradvatīputra, the space element is empty of the space element, and that which is empty is not the space element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the space element is not the space element. Venerable Śāradvatīputra, the consciousness element is empty of the consciousness element, and that which is empty is not the consciousness element, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the consciousness element is not the consciousness element.
“Venerable Śāradvatīputra, ignorance is empty of ignorance, and that which is empty is not ignorance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of ignorance is not ignorance. Venerable Śāradvatīputra, formative predispositions are empty of formative predispositions, and that which is empty is not formative predispositions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of formative predispositions is not formative predispositions. Venerable Śāradvatīputra, consciousness is empty of consciousness, and that which is empty is not consciousness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of consciousness is not consciousness. Venerable Śāradvatīputra, name and form are empty of name and form, and that which is empty is not name and form, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of name and form is not name and form. Venerable Śāradvatīputra, the six sense fields are empty of the six sense fields, and that which is empty is not the six sense fields, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the six sense fields is not the six sense fields. Venerable Śāradvatīputra, sensory contact is empty of sensory contact, and that which is empty is not sensory contact, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sensory contact is not sensory contact. Venerable Śāradvatīputra, sensation is empty of sensation, and that which is empty is not sensation, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of sensation is not sensation. Venerable Śāradvatīputra, craving is empty of craving, and that which is empty is not craving, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of craving is not craving. Venerable Śāradvatīputra, grasping is empty of grasping, and that which is empty is not grasping, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of grasping is not grasping. Venerable Śāradvatīputra, the rebirth process is empty of the rebirth process, and that which is empty is not the rebirth process, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the rebirth process is not the rebirth process. Venerable Śāradvatīputra, birth is empty of birth, and that which is empty is not birth, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of birth is not birth. Venerable Śāradvatīputra, aging and death are empty of aging and death, and that which is empty is not aging and death, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of aging and death is not aging and death.
“Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity, and that which is empty is not the perfection of generosity, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of generosity is not the perfection of generosity. Venerable Śāradvatīputra, the perfection of ethical discipline is empty of the perfection of ethical discipline, and that which is empty is not the perfection of ethical discipline, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of ethical discipline is not the perfection of ethical discipline. Venerable Śāradvatīputra, the perfection of tolerance is empty of the perfection of tolerance, and that which is empty is not the perfection of tolerance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of tolerance is not the perfection of tolerance. Venerable Śāradvatīputra, the perfection of perseverance is empty of the perfection of perseverance, and that which is empty is not the perfection of perseverance, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of perseverance is not the perfection of perseverance. Venerable Śāradvatīputra, the perfection of meditative concentration is empty of the perfection of meditative concentration, and that which is empty is not the perfection of meditative concentration, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of meditative concentration is not the perfection of meditative concentration. Venerable Śāradvatīputra, the perfection of wisdom is empty of the perfection of wisdom, and that which is empty is not the perfection of wisdom, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the perfection of wisdom is not the perfection of wisdom.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and that which is empty is not the emptiness of internal phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. Venerable Śāradvatīputra, the emptiness of external phenomena is empty of the emptiness of external phenomena, and that which is empty is not the emptiness of external phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena. Venerable Śāradvatīputra, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and that which is empty is not the emptiness of external and internal phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Venerable Śāradvatīputra, the emptiness of emptiness is empty of the emptiness of emptiness, and that which is empty is not the emptiness of emptiness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of emptiness is not the emptiness of emptiness. Venerable Śāradvatīputra, the emptiness of great extent is empty of the emptiness of great extent, and that which is empty is not the emptiness of great extent, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of great extent is not the emptiness of great extent. Venerable Śāradvatīputra, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, and that which is empty is not the emptiness of ultimate reality, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of ultimate reality is not the emptiness of ultimate reality. Venerable Śāradvatīputra, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, and that which is empty is not the emptiness of conditioned phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. Venerable Śāradvatīputra, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, and that which is empty is not the emptiness of unconditioned phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. Venerable Śāradvatīputra, the emptiness of the unlimited is empty of the emptiness of the unlimited, and that which is empty is not the emptiness of the unlimited, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of the unlimited is not the emptiness of the unlimited. Venerable Śāradvatīputra, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, and that which is empty is not the emptiness of that which has neither beginning nor end, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. Venerable Śāradvatīputra, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, and that which is empty is not the emptiness of nonexclusion, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of nonexclusion is not the emptiness of nonexclusion. Venerable Śāradvatīputra, the emptiness of inherent nature is empty of the emptiness of inherent nature, and that which is empty is not the emptiness of inherent nature, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of inherent nature is not the emptiness of inherent nature. Venerable Śāradvatīputra, the emptiness of all phenomena is empty of the emptiness of all phenomena, and that which is empty is not the emptiness of all phenomena, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of all phenomena is not the emptiness of all phenomena. Venerable Śāradvatīputra, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, and that which is empty is not the emptiness of intrinsic defining characteristics, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. Venerable Śāradvatīputra, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, and that which is empty is not the emptiness of that which cannot be apprehended, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. Venerable Śāradvatīputra, the emptiness of nonentities is empty of the emptiness of nonentities, and that which is empty is not the emptiness of nonentities, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of nonentities is not the emptiness of nonentities. Venerable Śāradvatīputra, the emptiness of essential nature is empty of the emptiness of essential nature, and that which is empty is not the emptiness of essential nature, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of essential nature is not the emptiness of essential nature. Venerable Śāradvatīputra, the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities, and that which is empty is not the emptiness of an essential nature of nonentities, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.