“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that physical forms that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that perceptions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that formative predispositions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has arisen, which is empty of essential nature arises.
“Venerable Śāradvatīputra, I do not hold that the eyes that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the ears that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the nose that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the tongue that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the body that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the mental faculty that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that sights that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sounds that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that odors that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tastes that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that tangibles that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that mental phenomena that have arisen, which are empty of essential nature, arise.
“Venerable Śāradvatīputra, I do not hold that visual consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that auditory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that olfactory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that gustatory consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that tactile consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mental consciousness that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that visually compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that aurally compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that nasally compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that lingually compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that corporeally compounded sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that mentally compounded sensory contact that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that feelings conditioned by visually compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by aurally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by nasally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by lingually compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by corporeally compounded sensory contact that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that feelings conditioned by mentally compounded sensory contact that have arisen, which are empty of essential nature, arise.
“Venerable Śāradvatīputra, I do not hold the earth element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the water element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fire element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the wind element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the space element that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the consciousness element that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that ignorance that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that formative predispositions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that consciousness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that name and form that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the six sense fields that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that sensory contact that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that sensation that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that craving that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that grasping that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the rebirth process that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that birth that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that and aging and death that have arisen, which are empty of essential nature, arise.
“Venerable Śāradvatīputra, I do not hold that the perfection of generosity that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of ethical discipline that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of tolerance that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the perfection of perseverance that has arisen, which is empty of essential existence, arises. Venerable Śāradvatīputra, I do not hold that the perfection of meditative concentration that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that and the perfection of wisdom that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that the emptiness of internal phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of external and internal phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of emptiness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of great extent that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of ultimate reality that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of conditioned phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of unconditioned phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of the unlimited that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which has neither beginning nor end that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonexclusion that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of inherent nature that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of all phenomena that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of intrinsic defining characteristics that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of that which cannot be apprehended that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of nonentities that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of essential nature that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the emptiness of an essential nature of nonentities that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that the applications of mindfulness that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the correct exertions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the supports for miraculous ability that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the faculties that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the branches of enlightenment that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the noble eightfold path that has arisen, which is empty of essential nature, arises.
“Venerable Śāradvatīputra, I do not hold that the truths of the noble ones that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative concentrations that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the immeasurable attitudes that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the formless absorptions that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the liberations that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the serial steps of meditative absorption that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the emptiness, signlessness, and wishlessness gateways to liberation that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the extrasensory powers that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the meditative stabilities that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the dhāraṇī gateways that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the powers of the tathāgatas that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the fearlessnesses that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that the kinds of exact knowledge that have arisen, which are empty of essential nature, arise. Venerable Śāradvatīputra, I do not hold that great loving kindness that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that great compassion that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the distinct qualities of the buddhas that have arisen, which are empty of essential nature, arise.
“Venerable Śāradvatīputra, I do not hold that the fruit of having entered the stream that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fruit of once-returner that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the fruit of non-returner that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that arhatship that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that individual enlightenment that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that the knowledge of the aspects of the path that has arisen, which is empty of essential nature, arises. Venerable Śāradvatīputra, I do not hold that all-aspect omniscience that has arisen, which is empty of essential nature, arises.”
Venerable Śāradvatīputra asked, “Venerable Subhūti, does arising arise? Or else, does nonarising arise?”
“Venerable Śāradvatīputra,” replied Subhūti, “arising does not arise, nor does nonarising arise. If you ask why, Venerable Śāradvatīputra, it is because both phenomena that arise and phenomena that are nonarising are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. For that reason, Venerable Śāradvatīputra, arising does not arise, nor does nonarising arise.”
Venerable Śāradvatīputra asked, “Venerable Subhūti, if you have the confidence that inspires you to say ‘phenomena that have not arisen, phenomena that have not arisen,’ well then, Venerable Subhūti, do you also have the confidence that inspires you to say there is no arising of phenomena that have not arisen?”
“Venerable Śāradvatīputra,” replied Subhūti, “you say, ‘You have the confidence that inspires you to say “phenomena that have not arisen, phenomena that have not arisen.” ’ Venerable Śāradvatīputra, I do not have the confidence that inspires me to say ‘phenomena that have not arisen, phenomena that have not arisen.’ Venerable Śāradvatīputra, I also do not have the confidence that inspires me to say there is no arising of phenomena that have not arisen. If you ask why, Venerable Śāradvatīputra, it is because all the phenomena––the phenomenon that has not arisen, the nonarising, the confidence that inspires speech, the sayings, and the failure to arise634–– 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.”
Śāradvatīputra asked, “Venerable Subhūti, is a statement a nonarising, is a confidence that inspires the statement also a nonarising, and is a phenomenon also a nonarising? Are those phenomena about which there is a confidence that inspires speaking also a nonarising?”
“Venerable Śāradvatīputra, it is so!” replied Subhūti. “The statement has not arisen. The confidence that inspires speaking has not arisen. The phenomenon has not arisen. Those phenomena about which there is a confidence that inspires speaking also have not arisen.635 If you ask why, Venerable Śāradvatīputra, it is because physical forms are nonarising, feelings are nonarising, perceptions are nonarising, formative predispositions are nonarising, and consciousness is nonarising.
“The eyes are nonarising, the ears are nonarising, the nose is nonarising, the tongue is nonarising, the body is nonarising, and the mental faculty is nonarising; sights are nonarising, sounds are nonarising, odors are nonarising, tastes are nonarising, tangibles are nonarising, and mental phenomena is nonarising; visual consciousness is nonarising, auditory consciousness is nonarising, olfactory consciousness is nonarising, gustatory consciousness is nonarising, tactile consciousness is nonarising, and mental consciousness is nonarising; visually compounded sensory contact is nonarising, aurally compounded sensory contact is nonarising, nasally compounded sensory contact is nonarising, lingually compounded sensory contact is nonarising, corporeally compounded sensory contact is nonarising, and mentally compounded sensory contact is nonarising; and feelings conditioned by visually compounded sensory contact are nonarising, feelings conditioned by aurally compounded sensory contact are nonarising, feelings conditioned by nasally compounded sensory contact are nonarising, feelings conditioned by lingually compounded sensory contact are nonarising, feelings conditioned by corporeally compounded sensory contact are nonarising, and feelings conditioned by mentally compounded sensory contact are nonarising.
“The earth element is nonarising, the water element is nonarising, the fire element is nonarising, the wind element is nonarising, the space element is nonarising, and the consciousness element is nonarising.
“Ignorance is nonarising, formative predispositions are nonarising, consciousness is nonarising, name and form are nonarising, the six sense fields are nonarising, sensory contact is nonarising, sensation is nonarising, craving is nonarising, grasping is nonarising, the rebirth process is nonarising, birth is nonarising, and aging and death are nonarising.
“The perfection of generosity is nonarising, the perfection of ethical discipline is nonarising, the perfection of tolerance is nonarising, the perfection of perseverance is nonarising, the perfection of meditative concentration is nonarising, and the perfection of wisdom is nonarising.
“The emptiness of internal phenomena is nonarising, the emptiness of external phenomena is nonarising, the emptiness of external and internal phenomena is nonarising, the emptiness of emptiness is nonarising, the emptiness of great extent is nonarising, the emptiness of ultimate reality is nonarising, the emptiness of conditioned phenomena is nonarising, the emptiness of unconditioned phenomena is nonarising, the emptiness of the unlimited is nonarising, the emptiness of that which has neither beginning nor end is nonarising, the emptiness of nonexclusion is nonarising, the emptiness of inherent nature is nonarising, the emptiness of all phenomena is nonarising, the emptiness of intrinsic defining characteristics is nonarising, the emptiness of that which cannot be apprehended is nonarising, the emptiness of nonentities is nonarising, the emptiness of essential nature is nonarising, and the emptiness of an essential nature of nonentities is nonarising.
“The applications of mindfulness are nonarising, the correct exertions are nonarising, the supports for miraculous ability are nonarising, the faculties are nonarising, the powers are nonarising, the branches of enlightenment are nonarising, and the noble eightfold path is nonarising.
“The truths of the noble ones are nonarising, the meditative concentrations are nonarising, the immeasurable attitudes are nonarising, the formless absorptions are nonarising, the liberations are nonarising, the serial steps of meditative absorption are nonarising, the emptiness, signlessness, and wishlessness gateways to liberation are nonarising, the extrasensory powers are nonarising, the meditative stabilities are nonarising, the dhāraṇī gateways are nonarising, the powers of the tathāgatas are nonarising, the fearlessnesses are nonarising, the kinds of exact knowledge are nonarising, great loving kindness is nonarising, great compassion is nonarising, and the distinct qualities of the buddhas are nonarising.
“And the fruit of having entered the stream is nonarising, the fruit of once-returner is nonarising, the fruit of non-returner is nonarising, arhatship is nonarising, individual enlightenment is nonarising, the knowledge of the aspects of the path is nonarising, and all-aspect omniscience is nonarising.
“Venerable Śāradvatīputra, for this reason the statement is nonarising, the confidence that inspires speaking is nonarising, and the phenomenon is nonarising. Those phenomena about which there is a confidence that inspires speaking are also nonarisings.”
“Venerable Śāradvatīputra,” replied Subhūti, “it is the reality of things that however those śrāvakas of the Blessed One, who have not taken any phenomenon as a support, are questioned, they are not impeded by it. If you ask why, it is because all phenomena are without any support.”636
Śāradvatīputra asked, “Venerable Subhūti, how is it that all phenomena are without any support?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, perceptions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, formative predispositions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the eyes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the ears are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the nose is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the tongue is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the body is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the mental faculty is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, sights are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sounds are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, odors are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tastes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tangibles are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mental phenomena are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, visual consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, auditory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, olfactory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, gustatory consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, tactile consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mental consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, visually compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, aurally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, nasally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, lingually compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, corporeally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, mentally compounded sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by lingually compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the earth element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the water element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fire element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the wind element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the space element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the consciousness element is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, ignorance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, formative predispositions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, consciousness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, name and form are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the six sense fields are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sensory contact is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, sensation is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, craving is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, grasping is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the rebirth process is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, birth is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, aging and death are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the perfection of generosity is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of ethical discipline is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of tolerance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of perseverance is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of meditative concentration is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the perfection of wisdom is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of external phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of external and internal phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of emptiness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of great extent is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of ultimate reality is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of conditioned phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of unconditioned phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of the unlimited is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of that which has neither beginning nor end is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of nonexclusion is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of inherent nature is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of all phenomena is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of intrinsic defining characteristics is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of that which cannot be apprehended is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of nonentities is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of essential nature is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness of an essential nature of nonentities is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.