Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, do bodhisattva great beings who train like that not train in order to accept or negate physical forms, do they not train in order to accept or negate feelings, do they not train in order to accept or negate perceptions, do they not train in order to accept or negate formative predispositions, and do they not train in order to accept or negate consciousness? Do they not train in order to accept or negate the eyes, do they not train in order to accept or negate the ears, do they not train in order to accept or negate the nose, do they not train in order to accept or negate the tongue, do they not train in order to accept or negate the body, and do they not train in order to accept or negate the mental faculty? Do they not train in order to accept or negate sights, they do not train in order to accept or negate sounds, do they not train in order to accept or negate odors, do they not train in order to accept or negate tastes, do they not train in order to accept or negate tangibles, and do they not train in order to accept or negate mental phenomena? Do they not train in order to accept or negate visual consciousness, do they not train in order to accept or negate auditory consciousness, do they not train in order to accept or negate olfactory consciousness, do they not train in order to accept or negate gustatory consciousness, do they not train in order to accept or negate tactile consciousness, and do they not train in order to accept or negate mental consciousness? Do they not train in order to accept or negate visually compounded sensory contact, do they not train in order to accept or negate aurally compounded sensory contact, do they not train in order to accept or negate nasally compounded sensory contact, do they not train in order to accept or negate lingually compounded sensory contact, do they not train in order to accept or negate corporeally compounded sensory contact, and do they not train in order to accept or negate mentally compounded sensory contact? Do they not train in order to accept or negate feelings conditioned by visually compounded sensory contact, do they not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, do they not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, do they not train in order to accept or negate feelings conditioned by lingually compounded sensory contact, do they not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and do they not train in order to accept or negate feelings conditioned by mentally compounded sensory contact? Do they not train in order to accept or negate the earth element, do they not train in order to accept or negate the water element, do they not train in order to accept or negate the fire element, do they not train in order to accept or negate the wind element, do they not train in order to accept or negate the space element, and do they not train in order to accept or negate the consciousness element? Do they not train in order to accept or negate ignorance, do they not train in order to accept or negate formative predispositions, do they not train in order to accept or negate consciousness, do they not train in order to accept or negate name and form, do they not train in order to accept or negate the six sense fields, do they not train in order to accept or negate sensory contact, do they not train in order to accept or negate sensation, do they not train in order to accept or negate craving, do they not train in order to accept or negate grasping, do they not train in order to accept or negate the rebirth process, do they not train in order to accept or negate birth, and do they not train in order to accept or negate aging and death? Do they not train in order to accept or negate the perfection of generosity, do they not train in order to accept or negate the perfection of ethical discipline, do they not train in order to accept or negate the perfection of tolerance, do they not train in order to accept or negate the perfection of perseverance, do they not train in order to accept or negate the perfection of meditative concentration, and do they not train in order to accept or negate the perfection of wisdom? Do they not train in order to accept or negate the emptiness of internal phenomena, do they not train in order to accept or negate the emptiness of external phenomena, do they not train in order to accept or negate the emptiness of external and internal phenomena, do they not train in order to accept or negate the emptiness of emptiness, do they not train in order to accept or negate the emptiness of great extent, do they not train in order to accept or negate the emptiness of ultimate reality, do they not train in order to accept or negate the emptiness of conditioned phenomena, do they not train in order to accept or negate the emptiness of unconditioned phenomena, do they not train in order to accept or negate the emptiness of the unlimited, do they not train in order to accept or negate the emptiness of that which has neither beginning nor end, do they not train in order to accept or negate the emptiness of nonexclusion, do they not train in order to accept or negate the emptiness of inherent nature, do they not train in order to accept or negate the emptiness of all phenomena, do they not train in order to accept or negate the emptiness of intrinsic defining characteristics, do they not train in order to accept or negate the emptiness of that which cannot be apprehended, do they not train in order to accept or negate the emptiness of nonentities, do they not train in order to accept or negate the emptiness of essential nature, and do they not train in order to accept or negate the emptiness of an essential nature of nonentities? Do they not train in order to accept or negate the applications of mindfulness, do they not train in order to accept or negate the correct exertions, do they not train in order to accept or negate the supports for miraculous ability, do they not train in order to accept or negate the faculties, do they not train in order to accept or negate the powers, do they not train in order to accept or negate the branches of enlightenment, and do they not train in order to accept or negate the noble eightfold path? Do they not train in order to accept or negate the truths of the noble ones, do they not train in order to accept or negate the meditative concentrations, do they not train in order to accept or negate the immeasurable attitudes, do they not train in order to accept or negate the formless absorptions, do they not train in order to accept or negate the liberations, do they not train in order to accept or negate the serial steps of meditative absorption, do they not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, do they not train in order to accept or negate the extrasensory powers, do they not train in order to accept or negate the meditative stabilities, do they not train in order to accept or negate the dhāraṇī gateways, do they not train in order to accept or negate the powers of the tathāgatas, do they not train in order to accept or negate the fearlessnesses, do they not train in order to accept or negate the kinds of exact knowledge, do they not train in order to accept or negate great loving kindness, do they not train in order to accept or negate great compassion, and do they not train in order to accept or negate the distinct qualities of the buddhas? Do they not train in order to accept or negate the fruit of having entered the stream, do they not train in order to accept or negate the fruit of once-returner, do they not train in order to accept or negate the fruit of non-returner, do they not train in order to accept or negate arhatship, do they not train in order to accept or negate individual enlightenment, do they not train in order to accept or negate the knowledge of the aspects of the path, and do they not train in order to accept or negate all-aspect omniscience?”
“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train like that do not train in order to accept or negate physical forms, they do not train in order to accept or negate feelings, they do not train in order to accept or negate perceptions, they do not train in order to accept or negate formative predispositions, and they do not train in order to accept or negate consciousness. They do not train in order to accept or negate the eyes, they do not train in order to accept or negate the ears, they do not train in order to accept or negate the nose, they do not train in order to accept or negate the tongue, they do not train in order to accept or negate the body, and they do not train in order to accept or negate the mental faculty. They do not train in order to accept or negate sights, they do not train in order to accept or negate sounds, they do not train in order to accept or negate odors, they do not train in order to accept or negate tastes, they do not train in order to accept or negate tangibles, and they do not train in order to accept or negate mental phenomena. They do not train in order to accept or negate visual consciousness, they do not train in order to accept or negate auditory consciousness, they do not train in order to accept or negate olfactory consciousness, they do not train in order to accept or negate gustatory consciousness, they do not train in order to accept or negate tactile consciousness, and they do not train in order to accept or negate mental consciousness. They do not train in order to accept or negate visually compounded sensory contact, they do not train in order to accept or negate aurally compounded sensory contact, they do not train in order to accept or negate nasally compounded sensory contact, they do not train in order to accept or negate lingually compounded sensory contact, they do not train in order to accept or negate corporeally compounded sensory contact, and they do not train in order to accept or negate mentally compounded sensory contact. They do not train in order to accept or negate feelings conditioned by visually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, they do not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, they do not train in order to accept or negate feelings conditioned by lingually compounded sensory contact, they do not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and they do not train in order to accept or negate feelings conditioned by mentally compounded sensory contact. They do not train in order to accept or negate the earth element, they do not train in order to accept or negate the water element, they do not train in order to accept or negate the fire element, they do not train in order to accept or negate the wind element, they do not train in order to accept or negate the space element, and they do not train in order to accept or negate the consciousness element. They do not train in order to accept or negate ignorance, they do not train in order to accept or negate formative predispositions, they do not train in order to accept or negate consciousness, they do not train in order to accept or negate name and form, they do not train in order to accept or negate the six sense fields, they do not train in order to accept or negate sensory contact, they do not train in order to accept or negate sensation, they do not train in order to accept or negate craving, they do not train in order to accept or negate grasping, they do not train in order to accept or negate the rebirth process, they do not train in order to accept or negate birth, and they do not train in order to accept or negate aging and death. They do not train in order to accept or negate the perfection of generosity, they do not train in order to accept or negate the perfection of ethical discipline, they do not train in order to accept or negate the perfection of tolerance, they do not train in order to accept or negate the perfection of perseverance, they do not train in order to accept or negate the perfection of meditative concentration, and they do not train in order to accept or negate the perfection of wisdom. They do not train in order to accept or negate the emptiness of internal phenomena, they do not train in order to accept or negate the emptiness of external phenomena, they do not train in order to accept or negate the emptiness of external and internal phenomena, they do not train in order to accept or negate the emptiness of emptiness, they do not train in order to accept or negate the emptiness of great extent, they do not train in order to accept or negate the emptiness of ultimate reality, they do not train in order to accept or negate the emptiness of conditioned phenomena, they do not train in order to accept or negate the emptiness of unconditioned phenomena, they do not train in order to accept or negate the emptiness of the unlimited, they do not train in order to accept or negate the emptiness of that which has neither beginning nor end, they do not train in order to accept or negate the emptiness of nonexclusion, they do not train in order to accept or negate the emptiness of inherent nature, they do not train in order to accept or negate the emptiness of all phenomena, they do not train in order to accept or negate the emptiness of intrinsic defining characteristics, they do not train in order to accept or negate the emptiness of that which cannot be apprehended, they do not train in order to accept or negate the emptiness of nonentities, they do not train in order to accept or negate the emptiness of essential nature, and they do not train in order to accept or negate the emptiness of an essential nature of nonentities. They do not train in order to accept or negate the applications of mindfulness, they do not train in order to accept or negate the correct exertions, they do not train in order to accept or negate the supports for miraculous ability, they do not train in order to accept or negate the faculties, they do not train in order to accept or negate the powers, they do not train in order to accept or negate the branches of enlightenment, and they do not train in order to accept or negate the noble eightfold path. They do not train in order to accept or negate the truths of the noble ones, they do not train in order to accept or negate the meditative concentrations, they do not train in order to accept or negate the immeasurable attitudes, they do not train in order to accept or negate the formless absorptions, they do not train in order to accept or negate the eight liberations, they do not train in order to accept or negate the nine serial steps of meditative absorption, they do not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, they do not train in order to accept or negate the extrasensory powers, they do not train in order to accept or negate the meditative stabilities, they do not train in order to accept or negate the dhāraṇī gateways, they do not train in order to accept or negate the powers of the tathāgatas, they do not train in order to accept or negate the fearlessnesses, they do not train in order to accept or negate the kinds of exact knowledge, they do not train in order to accept or negate great loving kindness, they do not train in order to accept or negate great compassion, and they do not train in order to accept or negate the distinct qualities of the buddhas. They do not train in order to accept or negate the fruit of having entered the stream, they do not train in order to accept or negate the fruit of once-returner, they do not train in order to accept or negate the fruit of non-returner, they do not train in order to accept or negate arhatship, they do not train in order to accept or negate individual enlightenment, they do not train in order to accept or negate the knowledge of the aspects of the path, and they do not train in order to accept or negate all-aspect omniscience.”
Śāradvatīputra then asked, “Venerable Subhūti, why do bodhisattva great beings not train in order to accept or negate physical forms, why do they not train in order to accept or negate feelings, why do they not train in order to accept or negate perceptions, why do they not train in order to accept or negate formative predispositions, and why do they not train in order to accept or negate consciousness? Why do they not train in order to accept or negate the eyes, why do they not train in order to accept or negate the ears, why do they not train in order to accept or negate the nose, why do they not train in order to accept or negate the tongue, why do they not train in order to accept or negate the body, and why do they not train in order to accept or negate the mental faculty? Why do they not train in order to accept or negate sights, why do they not train in order to accept or negate sounds, why do they not train in order to accept or negate odors, why do they not train in order to accept or negate tastes, why do they not train in order to accept or negate tangibles, and why do they not train in order to accept or negate mental phenomena? Why do they not train in order to accept or negate visual consciousness, why do they not train in order to accept or negate auditory consciousness, why do they not train in order to accept or negate olfactory consciousness, why do they not train in order to accept or negate gustatory consciousness, why do they not train in order to accept or negate tactile consciousness, and why do they not train in order to accept or negate mental consciousness? Why do they not train in order to accept or negate visually compounded sensory contact, why do they not train in order to accept or negate aurally compounded sensory contact, why do they not train in order to accept or negate nasally compounded sensory contact, why do they not train in order to accept or negate lingually compounded sensory contact, why do they not train in order to accept or negate corporeally compounded sensory contact, and why do they not train in order to accept or negate mentally compounded sensory contact? Why do they not train in order to accept or negate feelings conditioned by visually compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by aurally compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by nasally compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by lingually compounded sensory contact, why do they not train in order to accept or negate feelings conditioned by corporeally compounded sensory contact, and why do they not train in order to accept or negate feelings conditioned by mentally compounded sensory contact? Why do they not train in order to accept or negate the earth element, why do they not train in order to accept or negate the water element, why do they not train in order to accept or negate the fire element, why do they not train in order to accept or negate the wind element, why do they not train in order to accept or negate the space element, and why do they not train in order to accept or negate the consciousness element? Why do they not train in order to accept or negate ignorance, why do they not train in order to accept or negate formative predispositions, why do they not train in order to accept or negate consciousness, why do they not train in order to accept or negate name and form, why do they not train in order to accept or negate the six sense fields, why do they not train in order to accept or negate sensory contact, why do they not train in order to accept or negate sensation, why do they not train in order to accept or negate craving, why do they not train in order to accept or negate grasping, why do they not train in order to accept or negate the rebirth process, why do they not train in order to accept or negate birth, and why do they not train in order to accept or negate aging and death? Why do they not train in order to accept or negate the perfection of generosity, why do they not train in order to accept or negate the perfection of ethical discipline, why do they not train in order to accept or negate the perfection of tolerance, why do they not train in order to accept or negate the perfection of perseverance, why do they not train in order to accept or negate the perfection of meditative concentration, and why do they not train in order to accept or negate the perfection of wisdom? Why do they not train in order to accept or negate the emptiness of internal phenomena, why do they not train in order to accept or negate the emptiness of external phenomena, why do they not train in order to accept or negate the emptiness of external and internal phenomena, why do they not train in order to accept or negate the emptiness of emptiness, why do they not train in order to accept or negate the emptiness of great extent, why do they not train in order to accept or negate the emptiness of ultimate reality, why do they not train in order to accept or negate the emptiness of conditioned phenomena, why do they not train in order to accept or negate the emptiness of unconditioned phenomena, why do they not train in order to accept or negate the emptiness of the unlimited, why do they not train in order to accept or negate the emptiness of that which has neither beginning nor end, why do they not train in order to accept or negate the emptiness of nonexclusion, why do they not train in order to accept or negate the emptiness of inherent nature, why do they not train in order to accept or negate the emptiness of all phenomena, why do they not train in order to accept or negate the emptiness of intrinsic defining characteristics, why do they not train in order to accept or negate the emptiness of that which cannot be apprehended, why do they not train in order to accept or negate the emptiness of nonentities, why do they not train in order to accept or negate the emptiness of essential nature, and why do they not train in order to accept or negate the emptiness of an essential nature of nonentities? Why do they not train in order to accept or negate the applications of mindfulness, why do they not train in order to accept or negate the correct exertions, why do they not train in order to accept or negate the supports for miraculous ability, why do they not train in order to accept or negate the faculties, why do they not train in order to accept or negate the powers, why do they not train in order to accept or negate the branches of enlightenment, and why do they not train in order to accept or negate the noble eightfold path? Why do they not train in order to accept or negate the truths of the noble ones, why do they not train in order to accept or negate the meditative concentrations, why do they not train in order to accept or negate the immeasurable attitudes, why do they not train in order to accept or negate the formless absorptions, why do they not train in order to accept or negate the liberations, why do they not train in order to accept or negate the serial steps of meditative absorption, why do they not train in order to accept or negate the emptiness, signlessness, and wishlessness gateways to liberation, why do they not train in order to accept or negate the extrasensory powers, why do they not train in order to accept or negate the meditative stabilities, why do they not train in order to accept or negate the dhāraṇī gateways, why do they not train in order to accept or negate the powers of the tathāgatas, why do they not train in order to accept or negate the fearlessnesses, why do they not train in order to accept or negate the kinds of exact knowledge, why do they not train in order to accept or negate great loving kindness, why do they not train in order to accept or negate great compassion, and why do they not train in order to accept or negate the distinct qualities of the buddhas? Why do they not train in order to accept or negate the fruit of having entered the stream, why do they not train in order to accept or negate the fruit of once-returner, why do they not train in order to accept or negate the fruit of non-returner, why do they not train in order to accept or negate arhatship, why do they not train in order to accept or negate individual enlightenment, why do they not train in order to accept or negate the knowledge of the aspects of the path, and why do they not train in order to accept or negate all-aspect omniscience?”
“Venerable Śāradvatīputra,” replied Subhūti, “it is because there is no acceptance of physical forms—no acceptance of physical forms as physical forms, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings—no acceptance of feelings as feelings, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of perceptions—no acceptance of perceptions as perceptions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of formative predispositions—no acceptance of formative predispositions as formative predispositions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of consciousness—no acceptance of consciousness as consciousness, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the eyes—no acceptance of the eyes as the eyes, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the ears—no acceptance of the ears as the ears, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the nose—no acceptance of the nose as the nose, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the tongue—no acceptance of the tongue as the tongue, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the body—no acceptance of the body as the body, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the mental faculty—no acceptance of the mental faculty as the mental faculty, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sights—no acceptance of sights as sights, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sounds—no acceptance of sounds as sounds, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of odors—no acceptance of odors as odors, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tastes—no acceptance of tastes as tastes, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tangibles—no acceptance of tangibles as tangibles, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mental phenomena—no acceptance of mental phenomena as mental phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of visual consciousness—no acceptance of visual consciousness as visual consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of auditory consciousness—no acceptance of auditory consciousness as auditory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of olfactory consciousness—no acceptance of olfactory consciousness as olfactory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of gustatory consciousness—no acceptance of gustatory consciousness as gustatory consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of tactile consciousness—no acceptance of tactile consciousness as tactile consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mental consciousness—no acceptance of mental consciousness as mental consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of visually compounded sensory contact—no acceptance of visually compounded sensory contact as visually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of aurally compounded sensory contact—no acceptance of aurally compounded sensory contact as aurally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of nasally compounded sensory contact—no acceptance of nasally compounded sensory contact as nasally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of lingually compounded sensory contact—no acceptance of lingually compounded sensory contact as lingually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of corporeally compounded sensory contact—no acceptance of corporeally compounded sensory contact as corporeally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of mentally compounded sensory contact—no acceptance of mentally compounded sensory contact as mentally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by visually compounded sensory contact—no acceptance of feelings conditioned by visually compounded sensory contact as feelings conditioned by visually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by aurally compounded sensory contact—no acceptance of feelings conditioned by aurally compounded sensory contact as feelings conditioned by aurally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by nasally compounded sensory contact—no acceptance of feelings conditioned by nasally compounded sensory contact as feelings conditioned by nasally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by lingually compounded sensory contact—no acceptance of feelings conditioned by lingually compounded sensory contact as feelings conditioned by lingually compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by corporeally compounded sensory contact—no acceptance of feelings conditioned by corporeally compounded sensory contact as feelings conditioned by corporeally compounded sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings conditioned by mentally compounded sensory contact—no acceptance of feelings conditioned by mentally compounded sensory contact as feelings conditioned by mentally compounded sensory contact, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the earth element—no acceptance of the earth element as the earth element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the water element—no acceptance of the water element as the water element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the fire element—no acceptance of the fire element as the fire element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the wind element—no acceptance of the wind element as the wind element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the space element—no acceptance of the space element as the space element, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the consciousness element—no acceptance of the consciousness element as the consciousness element, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of ignorance—no acceptance of ignorance as ignorance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of formative predispositions—no acceptance of formative predispositions as formative predispositions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of consciousness—no acceptance of consciousness as consciousness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of name and form—no acceptance of name and form as name and form, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the six sense fields—no acceptance of the six sense fields as the six sense fields, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sensory contact—no acceptance of sensory contact as sensory contact, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of sensation—no acceptance of sensation as sensation, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of craving—no acceptance of craving as craving, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of grasping—no acceptance of grasping as grasping, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the rebirth process—no acceptance of the rebirth process as the rebirth process, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of birth—no acceptance of birth as birth, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of aging and death—no acceptance of aging and death as aging and death, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the perfection of generosity—no acceptance of the perfection of generosity as the perfection of generosity, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of ethical discipline—no acceptance of the perfection of ethical discipline as the perfection of ethical discipline, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of tolerance—no acceptance of the perfection of tolerance as the perfection of tolerance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of perseverance—no acceptance of the perfection of perseverance as the perfection of perseverance, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of meditative concentration—no acceptance of the perfection of meditative concentration as the perfection of meditative concentration, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfection of wisdom—no acceptance of the perfection of wisdom as the perfection of wisdom, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the emptiness of internal phenomena—no acceptance of the emptiness of internal phenomena as the emptiness of internal phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of external phenomena—no acceptance of the emptiness of external phenomena as the emptiness of external phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of external and internal phenomena—no acceptance of the emptiness of external and internal phenomena as the emptiness of external and internal phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of emptiness—no acceptance of the emptiness of emptiness as the emptiness of emptiness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of emptiness of great extent—no acceptance of the emptiness of great extent as the emptiness of great extent, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of ultimate reality—no acceptance of the emptiness of ultimate reality as the emptiness of ultimate reality, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of conditioned phenomena—no acceptance of the emptiness of conditioned phenomena as the emptiness of conditioned phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of unconditioned phenomena—no acceptance of the emptiness of unconditioned phenomena as the emptiness of unconditioned phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of the unlimited—no acceptance of the emptiness of the unlimited as the emptiness of the unlimited, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of that which has neither beginning nor end—no acceptance of the emptiness of that which has neither beginning nor end as the emptiness of that which has neither beginning nor end, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of nonexclusion—no acceptance of the emptiness of nonexclusion as the emptiness of nonexclusion, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of inherent nature—no acceptance of the emptiness of inherent nature as the emptiness of inherent nature, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of all phenomena—no acceptance of the emptiness of all phenomena as the emptiness of all phenomena, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of intrinsic defining characteristics—no acceptance of the emptiness of intrinsic defining characteristics as the emptiness of intrinsic defining characteristics, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of that which cannot be apprehended—no acceptance of the emptiness of that which cannot be apprehended as the emptiness of that which cannot be apprehended, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of nonentities—no acceptance of the emptiness of nonentities as the emptiness of nonentities, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of essential nature—no acceptance of the emptiness of essential nature as the emptiness of essential nature, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness of an essential nature of nonentities—no acceptance of the emptiness of an essential nature of nonentities as the emptiness of an essential nature of nonentities, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the applications of mindfulness—no acceptance of the applications of mindfulness as the applications of mindfulness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the correct exertions—no acceptance of the correct exertions as the correct exertions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the supports for miraculous ability—no acceptance of the supports for miraculous ability as the supports for miraculous ability, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the faculties—no acceptance of the faculties as the faculties, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the powers—no acceptance of the powers as the powers, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the branches of enlightenment—no acceptance of the branches of enlightenment as the branches of enlightenment, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the noble eightfold path—no acceptance of the noble eightfold path as the noble eightfold path, owing to the emptiness of external and internal phenomena.
“It is because there is no acceptance of the truths of the noble ones—no acceptance of the truths of the noble ones as the truths of the noble ones, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the meditative concentrations—no acceptance of the meditative concentrations as the meditative concentrations, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the immeasurable attitudes—no acceptance of the immeasurable attitudes as the immeasurable attitudes, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the formless absorptions—no acceptance of the formless absorptions as the formless absorptions, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the liberations—no acceptance of the liberations as the liberations, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the serial steps of meditative absorption—no acceptance of the serial steps of meditative absorption as the serial steps of meditative absorption, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the emptiness, signlessness, and wishlessness gateways to liberation—no acceptance of the emptiness, signlessness, and wishlessness gateways to liberation as the emptiness, signlessness, and wishlessness gateways to liberation, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the extrasensory powers—no acceptance of the extrasensory powers as the extrasensory powers, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the meditative stabilities—no acceptance of the meditative stabilities as the meditative stabilities, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the dhāraṇī gateways—no acceptance of the dhāraṇī gateways as the dhāraṇī gateways, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the powers of the tathāgatas—no acceptance of the powers of the tathāgatas as the powers of the tathāgatas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the fearlessnesses—no acceptance of the fearlessnesses as the fearlessnesses, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the kinds of exact knowledge—no acceptance of the kinds of exact knowledge as the kinds of exact knowledge, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of great loving kindness—no acceptance of great loving kindness as great loving kindness, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of great compassion—no acceptance of great compassion as great compassion, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the distinct qualities of the buddhas—no acceptance of the distinct qualities of the buddhas as the distinct qualities of the buddhas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of knowledge of all the dharmas—no acceptance of knowledge of all the dharmas as knowledge of all the dharmas, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the knowledge of the aspects of the path—no acceptance of the knowledge of the aspects of the path as the knowledge of the aspects of the path, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of all-aspect omniscience—no acceptance of all-aspect omniscience as all-aspect omniscience, owing to the emptiness of external and internal phenomena.
“Venerable Śāradvatīputra, so it is that they will be emancipated in all-aspect omniscience by way of there being no acceptance of any phenomena.”
“Venerable Subhūti, will bodhisattva great beings who train in this manner, having trained in the perfection of wisdom, be emancipated in all-aspect omniscience?” asked Śāriputra.
“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train in this manner, having trained in the perfection of wisdom, will be emancipated in all-aspect omniscience by way of there being no acceptance of any phenomena.”
“Venerable Subhūti, how will bodhisattva great beings training in this manner, having trained in order to accept or negate all phenomena, be emancipated in all-aspect omniscience?” asked Śāriputra.
“Venerable Śāradvatīputra,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of physical forms. If you ask why, it is because physical forms do not exist and are not apprehended by way of an essential nature of physical forms. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of feelings. If you ask why, it is because feelings do not exist and are not apprehended by way of an essential nature of feelings. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of perceptions. If you ask why, it is because perceptions do not exist and are not apprehended by way of an essential nature of perceptions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of formative predispositions. If you ask why, it is because formative predispositions do not exist and are not apprehended by way of an essential nature of formative predispositions. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of consciousness. If you ask why, it is because consciousness does not exist and is not apprehended by way of an essential nature of consciousness.
“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the eyes. If you ask why, it is because the eyes do not exist and are not apprehended by way of an essential nature of the eyes. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the ears. If you ask why, it is because the ears do not exist and are not apprehended by way of an essential nature of the ears. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the nose. If you ask why, it is because the nose does not exist and is not apprehended by way of an essential nature of the nose. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the tongue. If you ask why, it is because the tongue does not exist and is not apprehended by way of an essential nature of the tongue. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the body. If you ask why, it is because the body does not exist and is not apprehended by way of an essential nature of the body. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of the mental faculty. If you ask why, it is because the mental faculty does not exist and is not apprehended by way of an essential nature of the mental faculty.
“They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sights. If you ask why, it is because sights do not exist and are not apprehended by way of an essential nature of sights. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of sounds. If you ask why, it is because sounds do not exist and are not apprehended by way of an essential nature of sounds. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of odors. If you ask why, it is because odors do not exist and are not apprehended by way of an essential nature of odors. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of tastes. If you ask why, it is because tastes do not exist and are not apprehended by way of an essential nature of tastes. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of tangibles. If you ask why, it is because tangibles do not exist and are not apprehended by way of an essential nature of tangibles. They do not observe the arising, do not observe the cessation, do not observe the appropriation, do not observe the rejection, do not observe the defilement, do not observe the purification, do not observe the accumulation, do not observe the diminishing, do not observe the decrease, and do not observe the increase of mental phenomena. If you ask why, it is because mental phenomena do not exist and are not apprehended by way of an essential nature of mental phenomena.