“Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness, and that which is empty is not the applications of mindfulness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the applications of mindfulness is not the applications of mindfulness. Venerable Śāradvatīputra, the correct exertions are empty of the correct exertions, and that which is empty is not the correct exertions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the correct exertions is not the correct exertions. Venerable Śāradvatīputra, the supports for miraculous ability are empty of the supports for miraculous ability, and that which is empty is not the supports for miraculous ability, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the supports for miraculous ability is not the supports for miraculous ability. Venerable Śāradvatīputra, the faculties are empty of the faculties, and that which is empty is not the faculties, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the faculties is not the faculties. Venerable Śāradvatīputra, the powers are empty of the powers, and that which is empty is not the powers, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the powers is not the powers. Venerable Śāradvatīputra, the branches of enlightenment are empty of the branches of enlightenment, and that which is empty is not the branches of enlightenment, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the branches of enlightenment is not the branches of enlightenment. Venerable Śāradvatīputra, the noble eightfold path is empty of the noble eightfold path, and that which is empty is not the noble eightfold path, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the noble eightfold path is not the noble eightfold path.
“Venerable Śāradvatīputra, the truths of the noble ones are empty of the truths of the noble ones, and that which is empty is not the truths of the noble ones, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the truths of the noble ones is not the truths of the noble ones. Venerable Śāradvatīputra, the meditative concentrations are empty of the meditative concentrations, and that which is empty is not the meditative concentrations, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the meditative concentrations is not the meditative concentrations. Venerable Śāradvatīputra, the immeasurable attitudes are empty of the immeasurable attitudes, and that which is empty is not the immeasurable attitudes, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the immeasurable attitudes is not the immeasurable attitudes. Venerable Śāradvatīputra, the formless absorptions are empty of the formless absorptions, and that which is empty is not the formless absorptions, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the formless absorptions is not the formless absorptions. Venerable Śāradvatīputra, the liberations are empty of the liberations, and that which is empty is not the liberations, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the liberations is not the liberations. Venerable Śāradvatīputra, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, and that which is empty is not the serial steps of meditative absorption, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the serial steps of meditative absorption is not the serial steps of meditative absorption. Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, and that which is empty is not the emptiness, signlessness, and wishlessness gateways to liberation, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation. Venerable Śāradvatīputra, the extrasensory powers are empty of the extrasensory powers, and that which is empty is not the extrasensory powers, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the extrasensory powers is not the extrasensory powers. Venerable Śāradvatīputra, the meditative stabilities are empty of the meditative stabilities, and that which is empty is not the meditative stabilities, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the meditative stabilities is not the meditative stabilities. Venerable Śāradvatīputra, the dhāraṇī gateways are empty of the dhāraṇī gateways, and that which is empty is not the dhāraṇī gateways, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the dhāraṇī gateways is not the dhāraṇī gateways. Venerable Śāradvatīputra, the powers of the tathāgatas are empty of the powers of the tathāgatas, and that which is empty is not the powers of the tathāgatas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the powers of the tathāgatas is not the powers of the tathāgatas. Venerable Śāradvatīputra, the fearlessnesses are empty of the fearlessnesses, and that which is empty is not the fearlessnesses, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the fearlessnesses is not the fearlessnesses. Venerable Śāradvatīputra, the kinds of exact knowledge are empty of the kinds of exact knowledge, and that which is empty is not the kinds of exact knowledge, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the kinds of exact knowledge is not the kinds of exact knowledge. Venerable Śāradvatīputra, great loving kindness is empty of great loving kindness, and that which is empty is not great loving kindness, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of great loving kindness is not great loving kindness. Venerable Śāradvatīputra, great compassion is empty of great compassion, and that which is empty is not great compassion, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of great compassion is not great compassion. Venerable Śāradvatīputra, the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas, and that which is empty is not the distinct qualities of the buddhas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.
“Venerable Śāradvatīputra, knowledge of all the dharmas is empty of knowledge of all the dharmas, and that which is empty is not knowledge of all the dharmas, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of knowledge of all the dharmas is not knowledge of all the dharmas. Venerable Śāradvatīputra, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and that which is empty is not the knowledge of the aspects of the path, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of the knowledge of the aspects of the path is not the knowledge of the aspects of the path. Venerable Śāradvatīputra, all-aspect omniscience is empty of all-aspect omniscience, and that which is empty is not all-aspect omniscience, nor does it arise. Venerable Śāradvatīputra, for that reason the nonarising of all-aspect omniscience is not all-aspect omniscience.”
Śāradvatīputra then asked, “Venerable Subhūti, why do you say, ‘The perishing of physical forms is not physical forms, the perishing of feelings is not feelings, the perishing of perceptions is not perceptions, the perishing of formative predispositions is not formative predispositions, and the perishing of consciousness is not consciousness?’
“ ‘The perishing of the eyes is not the eyes, the perishing of the ears is not the ears, the perishing of the nose is not the nose, the perishing of the tongue is not the tongue, the perishing of the body is not the body, and the perishing of the mental faculty is not the mental faculty?’
“ ‘The perishing of sights is not sights, the perishing of sounds is not sounds, the perishing of odors is not odors, the perishing of tastes is not tastes, the perishing of tangibles is not tangibles, and the perishing of mental phenomena is not mental phenomena?’
“ ‘The perishing of visual consciousness is not visual consciousness, the perishing of auditory consciousness is not auditory consciousness, the perishing of olfactory consciousness is not olfactory consciousness, the perishing of gustatory consciousness is not gustatory consciousness, the perishing of tactile consciousness is not tactile consciousness, and the perishing of mental consciousness is not mental consciousness?’
“ ‘The perishing of visually compounded sensory contact is not visually compounded sensory contact, the perishing of aurally compounded sensory contact is not aurally compounded sensory contact, the perishing of nasally compounded sensory contact is not nasally compounded sensory contact, the perishing of lingually compounded sensory contact is not lingually compounded sensory contact, the perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the perishing of mentally compounded sensory contact is not mentally compounded sensory contact?’
“ ‘The perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the perishing of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact?’
“ ‘The perishing of the earth element is not the earth element, the perishing of the water element is not the water element, the perishing of the fire element is not the fire element, the perishing of the wind element is not the wind element, the perishing of the space element is not the space element, and the perishing of the consciousness element is not the consciousness element?’
“ ‘The perishing of ignorance is not ignorance, the perishing of formative predispositions is not formative predispositions, the perishing of consciousness is not consciousness, the perishing of name and form is not name and form, the perishing of the six sense fields is not the six sense fields, the perishing of sensory contact is not sensory contact, the perishing of sensation is not sensation, the perishing of craving is not craving, the perishing of grasping is not grasping, the perishing of the rebirth process is not the rebirth process, the perishing of birth is not birth, and the perishing of aging and death is not aging and death?’
“ ‘The perishing of the perfection of generosity is not the perfection of generosity, the perishing of the perfection of ethical discipline is not the perfection of ethical discipline, the perishing of the perfection of tolerance is not the perfection of tolerance, the perishing of the perfection of perseverance is not the perfection of perseverance, the perishing of the perfection of meditative concentration is not the perfection of meditative concentration, and the perishing of the perfection of wisdom is not the perfection of wisdom?’
“ ‘The perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, the perishing of the emptiness of external phenomena is not the emptiness of external phenomena, the perishing of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the perishing of the emptiness of emptiness is not the emptiness of emptiness, the perishing of the emptiness of great extent is not the emptiness of great extent, the perishing of the emptiness of ultimate reality is not the emptiness of ultimate reality, the perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the perishing of the emptiness of the unlimited is not the emptiness of the unlimited, the perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, the perishing of the emptiness of inherent nature is not the emptiness of inherent nature, the perishing of the emptiness of all phenomena is not the emptiness of all phenomena, the perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the perishing of the emptiness of nonentities is not the emptiness of nonentities, the perishing of the emptiness of essential nature is not the emptiness of essential nature, and the perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities?’
“ ‘The perishing of the applications of mindfulness is not the applications of mindfulness, the perishing of the correct exertions is not the correct exertions, the perishing of the supports for miraculous ability is not the supports for miraculous ability, the perishing of the faculties is not the faculties, the perishing of the powers is not the powers, the perishing of the branches of enlightenment is not the branches of enlightenment, the perishing of the noble eightfold path is not the noble eightfold path, the perishing of the truths of the noble ones is not the truths of the noble ones, the perishing of the meditative concentrations is not the meditative concentrations, the perishing of the immeasurable attitudes is not the immeasurable attitudes, the perishing of the formless absorptions is not the formless absorptions, the perishing of the liberations is not the liberations, the perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, the perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the perishing of the extrasensory powers is not the extrasensory powers, the perishing of the meditative stabilities is not the meditative stabilities, the perishing of the dhāraṇī gateways is not the dhāraṇī gateways, the perishing of the powers of the tathāgatas is not the powers of the tathāgatas, the perishing of the fearlessnesses is not the fearlessnesses, the perishing of the kinds of exact knowledge is not the kinds of exact knowledge, the perishing of great loving kindness is not great loving kindness, the perishing of great compassion is not great compassion, and the perishing of the distinct qualities of the buddhas is not the distinct qualities of the buddhas?’
“ ‘The perishing of knowledge of all the dharmas is not knowledge of all the dharmas, the perishing of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the perishing of all-aspect omniscience is not all-aspect omniscience’?”
“Venerable Śāradvatīputra,” replied Subhūti, “it is because all those phenomena—the perishing, the physical forms, and that which cannot be divided into two; the perishing, the feelings, and that which cannot be divided into two; the perishing, the perceptions, and that which cannot be divided into two; the perishing, the formative predispositions, and that which cannot be divided into two; and the perishing, the consciousness, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the eyes, and that which cannot be divided into two; the perishing the ears, and that which cannot be divided into two; the perishing, the nose, and that which cannot be divided into two; the perishing, the tongue, and that which cannot be divided into two; the perishing, the body, and that which cannot be divided into two; and the perishing, the mental faculty, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena—the perishing, the sights, and that which cannot be divided into two; the perishing, the sounds, and that which cannot be divided into two; the perishing, the odors, and that which cannot be divided into two; the perishing, the tastes, and that which cannot be divided into two; the perishing, the tangibles, and that which cannot be divided into two; and the perishing, the mental phenomena, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena—the perishing, the visual consciousness, and that which cannot be divided into two; the perishing, the auditory consciousness, and that which cannot be divided into two; the perishing, the olfactory consciousness, and that which cannot be divided into two; the perishing, the gustatory consciousness, and that which cannot be divided into two; the perishing, the tactile consciousness, and that which cannot be divided into two; and the perishing, the mental consciousness, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena—the perishing, the visually compounded sensory contact, and that which cannot be divided into two; the perishing, the aurally compounded sensory contact, and that which cannot be divided into two; the perishing, the nasally compounded sensory contact, and that which cannot be divided into two; the perishing, the lingually compounded sensory contact, and that which cannot be divided into two; the perishing, the corporeally compounded sensory contact, and that which cannot be divided into two; and the perishing, the mentally compounded sensory contact, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. All those phenomena—the perishing, the feelings conditioned by visually compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by aurally compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by nasally compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by lingually compounded sensory contact, and that which cannot be divided into two; the perishing, the feelings conditioned by corporeally compounded sensory contact, and that which cannot be divided into two; and the perishing, the feelings conditioned by mentally compounded sensory contact, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the earth element, and that which cannot be divided into two; the perishing, the water element, and that which cannot be divided into two; the perishing, the fire element, and that which cannot be divided into two; the perishing, the wind element, and that which cannot be divided into two; the perishing, the space element, and that which cannot be divided into two; and the perishing, the consciousness element, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the ignorance, and that which cannot be divided into two; the perishing, the formative predispositions, and that which cannot be divided into two; the perishing, the consciousness, and that which cannot be divided into two; the perishing, the name and form, and that which cannot be divided into two; the perishing, the six sense fields, and that which cannot be divided into two; the perishing, the sensory contact, and that which cannot be divided into two; the perishing, the sensation, and that which cannot be divided into two; the perishing, the craving, and that which cannot be divided into two; the perishing, the grasping, and that which cannot be divided into two; the perishing, the rebirth process, and that which cannot be divided into two; the perishing, the birth, and that which cannot be divided into two; and the perishing, the aging and death, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the perfection of generosity, and that which cannot be divided into two; the perishing, the perfection of ethical discipline, and that which cannot be divided into two; the perishing, the perfection of tolerance, and that which cannot be divided into two; the perishing, the perfection of perseverance, and that which cannot be divided into two; the perishing, the perfection of meditative concentration, and that which cannot be divided into two; and the perishing, the perfection of wisdom, and that which cannot be divided into two—are neither conjoined nor disjoined, are immaterial, and impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the emptiness of internal phenomena, and that which cannot be divided into two; the perishing, the emptiness of external phenomena, and that which cannot be divided into two; the perishing, the emptiness of external and internal phenomena, and that which cannot be divided into two; the perishing, the emptiness of emptiness, and that which cannot be divided into two; the perishing, the emptiness of great extent, and that which cannot be divided into two; the perishing, the emptiness of ultimate reality, and that which cannot be divided into two; the perishing, the emptiness of conditioned phenomena, and that which cannot be divided into two; the perishing, the emptiness of unconditioned phenomena, and that which cannot be divided into two; the perishing, the emptiness of the unlimited, and that which cannot be divided into two; the perishing, the emptiness of that which has neither beginning nor end, and that which cannot be divided into two; the perishing, the emptiness of nonexclusion, and that which cannot be divided into two; the perishing, the emptiness of inherent nature, and that which cannot be divided into two; the perishing, the emptiness of all phenomena, and that which cannot be divided into two; the perishing, the emptiness of intrinsic defining characteristics, and that which cannot be divided into two; the perishing, the emptiness of that which cannot be apprehended, and that which cannot be divided into two; the perishing, the emptiness of nonentities, and that which cannot be divided into two; the perishing, the emptiness of essential nature, and that which cannot be divided into two; and the perishing, the emptiness of an essential nature of nonentities, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the applications of mindfulness, and that which cannot be divided into two; the perishing, the correct exertions, and that which cannot be divided into two; the perishing, the supports for miraculous ability, and that which cannot be divided into two; the perishing, the faculties, and that which cannot be divided into two; the perishing, the powers, and that which cannot be divided into two; the perishing, the branches of enlightenment, and that which cannot be divided into two; the perishing, the noble eightfold path, and that which cannot be divided into two; the perishing, the truths of the noble ones, and that which cannot be divided into two; the perishing, the meditative concentrations, and that which cannot be divided into two; the perishing, the immeasurable attitudes, and that which cannot be divided into two; the perishing, the formless absorptions, and that which cannot be divided into two; the perishing, the liberations, and that which cannot be divided into two; the perishing, the serial steps of meditative absorption, and that which cannot be divided into two; the perishing, the emptiness, signlessness, and wishlessness gateways to liberation, and that which cannot be divided into two; the perishing, the extrasensory powers, and that which cannot be divided into two; the perishing, the meditative stabilities, and that which cannot be divided into two; and the perishing, the dhāraṇī gateways, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the powers of the tathāgatas, and that which cannot be divided into two; the perishing, the fearlessnesses, and that which cannot be divided into two; the perishing, the kinds of exact knowledge, and that which cannot be divided into two; the perishing, the great loving kindness, and that which cannot be divided into two; the perishing, the great compassion, and that which cannot be divided into two; and the perishing, the eighteen distinct qualities of the buddhas, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena––the perishing, the fruit of having entered the stream, and that which cannot be divided into two; the perishing, the fruit of once-returner, and that which cannot be divided into two; the perishing, the fruit of non-returner, and that which cannot be divided into two; the perishing, the arhatship, and that which cannot be divided into two; and the perishing, the individual enlightenment, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“All those phenomena—the perishing, the knowledge of the aspects of the path, and that which cannot be divided into two, and the perishing, the all-aspect omniscience, and that which cannot be divided into two—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Venerable Śāradvatīputra, for that reason the perishing of physical forms is not physical forms, the perishing of feelings is not feelings, the perishing of perceptions is not perceptions, the perishing of formative predispositions is not formative predispositions, and the perishing of consciousness is not consciousness.
“The perishing of the eyes is not the eyes, the perishing of the ears is not the ears, the perishing of the nose is not the nose, the perishing of the tongue is not the tongue, the perishing of the body is not the body, and the perishing of the mental faculty is not the mental faculty. The perishing of sights is not sights, the perishing of sounds is not sounds, the perishing of odors is not odors, the perishing of tastes is not tastes, the perishing of tangibles is not tangibles, and the perishing of mental phenomena is not mental phenomena. The perishing of visual consciousness is not visual consciousness, the perishing of auditory consciousness is not auditory consciousness, the perishing of olfactory consciousness is not olfactory consciousness, the perishing of gustatory consciousness is not gustatory consciousness, the perishing of tactile consciousness is not tactile consciousness, and the perishing of mental consciousness is not mental consciousness. The perishing of visually compounded sensory contact is not visually compounded sensory contact, the perishing of aurally compounded sensory contact is not aurally compounded sensory contact, the perishing of nasally compounded sensory contact is not nasally compounded sensory contact, the perishing of lingually compounded sensory contact is not lingually compounded sensory contact, the perishing of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the perishing of mentally compounded sensory contact is not mentally compounded sensory contact. The perishing of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the perishing of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the perishing of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the perishing of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the perishing of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the perishing of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.
“The perishing of the earth element is not the earth element, the perishing of the water element is not the water element, the perishing of the fire element is not the fire element, the perishing of the wind element is not the wind element, the perishing of the space element is not the space element, and the perishing of the consciousness element is not the consciousness element.
“The perishing of ignorance is not ignorance, the perishing of formative predispositions is not formative predispositions, the perishing of consciousness is not consciousness, the perishing of name and form is not name and form, the perishing of the six sense fields is not the six sense fields, the perishing of sensory contact is not sensory contact, the perishing of sensation is not sensation, the perishing of craving is not craving, the perishing of grasping is not grasping, the perishing of the rebirth process is not the rebirth process, the perishing of birth is not birth, and the perishing of aging and death is not aging and death.
“The perishing of the perfection of generosity is not the perfection of generosity, the perishing of the perfection of ethical discipline is not the perfection of ethical discipline, the perishing of the perfection of tolerance is not the perfection of tolerance, the perishing of the perfection of perseverance is not the perfection of perseverance, the perishing of the perfection of meditative concentration is not the perfection of meditative concentration, and the perishing of the perfection of wisdom is not the perfection of wisdom.
“The perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, the perishing of the emptiness of external phenomena is not the emptiness of external phenomena, the perishing of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the perishing of the emptiness of emptiness is not the emptiness of emptiness, the perishing of the emptiness of great extent is not the emptiness of great extent, the perishing of the emptiness of ultimate reality is not the emptiness of ultimate reality, the perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the perishing of the emptiness of the unlimited is not the emptiness of the unlimited, the perishing of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, the perishing of the emptiness of inherent nature is not the emptiness of inherent nature, the perishing of the emptiness of all phenomena is not the emptiness of all phenomena, the perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the perishing of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the perishing of the emptiness of nonentities is not the emptiness of nonentities, the perishing of the emptiness of essential nature is not the emptiness of essential nature, and the perishing of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.
“The perishing of the applications of mindfulness is not the applications of mindfulness, the perishing of the correct exertions is not the correct exertions, the perishing of the supports for miraculous ability is not the supports for miraculous ability, the perishing of the faculties is not the faculties, the perishing of the powers is not the powers, the perishing of the branches of enlightenment is not the branches of enlightenment, the perishing of the noble eightfold path is not the noble eightfold path, the perishing of the truths of the noble ones is not the truths of the noble ones, the perishing of the meditative concentrations is not the meditative concentrations, the perishing of the immeasurable attitudes is not the immeasurable attitudes, the perishing of the formless absorptions is not the formless absorptions, the perishing of the liberations is not the liberations, the perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, the perishing of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the perishing of the extrasensory powers is not the extrasensory powers, the perishing of the meditative stabilities is not the meditative stabilities, the perishing of the dhāraṇī gateways is not the dhāraṇī gateways, the perishing of the powers of the tathāgatas is not the powers of the tathāgatas, the perishing of the fearlessnesses is not the fearlessnesses, the perishing of the kinds of exact knowledge is not the kinds of exact knowledge, the perishing of great loving kindness is not great loving kindness, the perishing of great compassion is not great compassion, and the perishing of the distinct qualities of the buddhas is not the distinct qualities of the buddhas.
“The perishing of knowledge of all the dharmas is not knowledge of all the dharmas, the perishing of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the perishing of all-aspect omniscience is not all-aspect omniscience.”
Śāradvatīputra then asked, “Subhūti, why do you say, ‘That which is called “physical forms” is counted a phenomenon without duality. That which is called “feelings” is counted a phenomenon without duality. That which is called “perceptions” is counted a phenomenon without duality. That which is called “formative predispositions” is counted a phenomenon without duality. That which is called “consciousness” is counted a phenomenon without duality.
“ ‘That which is called “the eyes” is counted a phenomenon without duality. That which is called “the ears” is counted a phenomenon without duality. That which is called “the nose” is counted a phenomenon without duality. That which is called “the tongue” is counted a phenomenon without duality. That which is called “the body” is counted a phenomenon without duality. That which is called “the mental faculty” is counted a phenomenon without duality. That which is called “sights” is counted a phenomenon without duality. That which is called “sounds” is counted a phenomenon without duality. That which is called “odors” is counted a phenomenon without duality. That which is called “tastes” is counted a phenomenon without duality. That which is called “tangibles” is counted a phenomenon without duality. That which is called “mental phenomena” is counted a phenomenon without duality. That which is called “visual consciousness” is counted a phenomenon without duality. That which is called “auditory consciousness” is counted a phenomenon without duality. That which is called “olfactory consciousness” is counted a phenomenon without duality. That which is called “gustatory consciousness” is counted a phenomenon without duality. That which is called “tactile consciousness” is counted a phenomenon without duality. That which is called “mental consciousness is counted a phenomenon without duality. That which is called “visually compounded sensory contact” is counted a phenomenon without duality. That which is called “aurally compounded sensory contact” is counted a phenomenon without duality. That which is called “nasally compounded sensory contact” is counted a phenomenon without duality. That which is called “lingually compounded sensory contact” is counted a phenomenon without duality. That which is called “corporeally compounded sensory contact” is counted a phenomenon without duality. That which is called “mentally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by visually compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by aurally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by nasally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by lingually compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by corporeally compounded sensory contact” is counted a phenomenon without duality. That which is called “feelings conditioned by mentally compounded sensory contact” is counted a phenomenon without duality.
“ ‘That which is called “the earth element” is counted a phenomenon without duality. That which is called “the water element” is counted a phenomenon without duality. That which is called “the fire element” is counted a phenomenon without duality. That which is called “the wind element” is counted a phenomenon without duality. That which is called “the space element” is counted a phenomenon without duality. That which is called “the consciousness element” is counted a phenomenon without duality.
“ ‘That which is called “ignorance” is counted a phenomenon without duality. That which is called “formative predispositions” is counted a phenomenon without duality. That which is called “consciousness” is counted a phenomenon without duality. That which is called “name and form” is counted a phenomenon without duality. That which is called “the six sense fields” is counted a phenomenon without duality. That which is called “sensory contact” is counted a phenomenon without duality. That which is called “sensation” is counted a phenomenon without duality. That which is called “craving” is counted a phenomenon without duality. That which is called “grasping” is counted a phenomenon without duality. That which is called “the rebirth process” is counted a phenomenon without duality. That which is called “birth” is counted a phenomenon without duality. That which is called “aging and death” is counted a phenomenon without duality.
“ ‘That which is called “the perfection of generosity” is counted a phenomenon without duality. That which is called “the perfection of ethical discipline” is counted a phenomenon without duality. That which is called “the perfection of tolerance” is counted a phenomenon without duality. That which is called “the perfection of perseverance” is counted a phenomenon without duality. That which is called “the perfection of meditative concentration” is counted a phenomenon without duality. That which is called “the perfection of wisdom” is counted a phenomenon without duality.
“ ‘That which is called “the emptiness of internal phenomena” is counted a phenomenon without duality. That which is called “the emptiness of external phenomena” is counted a phenomenon without duality. That which is called “the emptiness of external and internal phenomena” is counted a phenomenon without duality. That which is called “the emptiness of emptiness” is counted a phenomenon without duality. That which is called “the emptiness of great extent” is counted a phenomenon without duality. That which is called “the emptiness of ultimate reality” is counted a phenomenon without duality. That which is called “the emptiness of conditioned phenomena” is counted a phenomenon without duality. That which is called “the emptiness of unconditioned phenomena” is counted a phenomenon without duality. That which is called “the emptiness of the unlimited” is counted a phenomenon without duality. That which is called “the emptiness of that which has neither beginning nor end” is counted a phenomenon without duality. That which is called “the emptiness of nonexclusion” is counted a phenomenon without duality. That which is called “the emptiness of inherent nature” is counted a phenomenon without duality. That which is called “the emptiness of all phenomena” is counted a phenomenon without duality. That which is called “the emptiness of intrinsic defining characteristics” is counted a phenomenon without duality. That which is called “the emptiness of that which cannot be apprehended” is counted a phenomenon without duality. That which is called “the emptiness of nonentities” is counted a phenomenon without duality. That which is called “the emptiness of essential nature” is counted a phenomenon without duality. That which is called “the emptiness of an essential nature of nonentities” is counted a phenomenon without duality.
“ ‘That which is called “the applications of mindfulness” is counted a phenomenon without duality. That which is called “the correct exertions” is counted a phenomenon without duality. That which is called “the supports for miraculous ability” is counted a phenomenon without duality. That which is called “the faculties” is counted a phenomenon without duality. That which is called “the powers” is counted a phenomenon without duality. That which is called “the branches of enlightenment” is counted a phenomenon without duality. That which is called “the noble eightfold path” is counted a phenomenon without duality.
“ ‘That which is called “the truths of the noble ones” is counted a phenomenon without duality. That which is called “the meditative concentrations” is counted a phenomenon without duality. That which is called “the immeasurable attitudes” is counted a phenomenon without duality. That which is called “the formless absorptions” is counted a phenomenon without duality. That which is called “the liberations” is counted a phenomenon without duality. That which is called “the serial steps of meditative absorption” is counted a phenomenon without duality. That which is called “the emptiness, signlessness, and wishlessness gateways to liberation” is counted a phenomenon without duality. That which is called “the extrasensory powers” is counted a phenomenon without duality. That which is called “the meditative stabilities” is counted a phenomenon without duality. That which is called “the dhāraṇī gateways” is counted a phenomenon without duality. That which is called “the ten powers of the tathāgatas” is counted a phenomenon without duality. That which is called “the four fearlessnesses” is counted a phenomenon without duality. That which is called “the four kinds of exact knowledge” is counted a phenomenon without duality. That which is called “great compassion” is counted a phenomenon without duality. That which is called “the eighteen distinct qualities of the buddhas” is counted a phenomenon without duality.
“ ‘That which is called “knowledge of all the dharmas” is counted a phenomenon without duality. That which is called “the knowledge of the aspects of the path” is counted a phenomenon without duality. And that which is called “all-aspect omniscience” is counted a phenomenon without duality’?”
“Venerable Śāradvatīputra,” replied Subhūti, “it is because physical forms are not one thing and nonarising another. Nonarising itself is physical forms, and physical forms themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘physical forms’ is counted as without duality. It is because feelings are not one thing and nonarising another. Nonarising itself is feelings, and feelings themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings’ is counted as without duality. It is because perceptions are not one thing and nonarising another. Nonarising itself is perceptions, and perceptions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘perceptions’ is counted as without duality. It is because formative predispositions are not one thing and nonarising another. Nonarising itself is formative predispositions, and formative predispositions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘formative predispositions’ is counted as without duality. It is because consciousness is not one thing and nonarising another. Nonarising itself is consciousness, and consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘consciousness’ is counted as without duality.