“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 visual consciousness. If you ask why, it is because visual consciousness does not exist and is not apprehended by way of an essential nature of visual 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 auditory consciousness. If you ask why, it is because auditory consciousness does not exist and is not apprehended by way of an essential nature of auditory 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 olfactory consciousness. If you ask why, it is because olfactory consciousness does not exist and is not apprehended by way of an essential nature of olfactory 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 gustatory consciousness. If you ask why, it is because gustatory consciousness does not exist and is not apprehended by way of an essential nature of gustatory 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 tactile consciousness. If you ask why, it is because tactile consciousness does not exist and is not apprehended by way of an essential nature of tactile 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 mental consciousness. If you ask why, it is because mental consciousness does not exist and is not apprehended by way of an essential nature of mental 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 visually compounded sensory contact. If you ask why, it is because visually compounded sensory contact does not exist and is not apprehended by way of an essential nature of visually compounded sensory contact. 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 aurally compounded sensory contact. If you ask why, it is because aurally compounded sensory contact does not exist and is not apprehended by way of an essential nature of aurally compounded sensory contact. 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 nasally compounded sensory contact. If you ask why, it is because nasally compounded sensory contact does not exist and is not apprehended by way of an essential nature of nasally compounded sensory contact. 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 lingually compounded sensory contact. If you ask why, it is because lingually compounded sensory contact does not exist and is not apprehended by way of an essential nature of lingually compounded sensory contact. 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 corporeally compounded sensory contact. If you ask why, it is because corporeally compounded sensory contact does not exist and is not apprehended by way of an essential nature of corporeally compounded sensory contact. 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 mentally compounded sensory contact. If you ask why, it is because mentally compounded sensory contact does not exist and is not apprehended by way of an essential nature of mentally compounded sensory contact.
“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 conditioned by visually compounded sensory contact. If you ask why, it is because feelings conditioned by visually compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by visually compounded sensory contact. 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 conditioned by aurally compounded sensory contact. If you ask why, it is because feelings conditioned by aurally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by aurally compounded sensory contact. 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 conditioned by nasally compounded sensory contact. If you ask why, it is because feelings conditioned by nasally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by nasally compounded sensory contact. 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 conditioned by lingually compounded sensory contact. If you ask why, it is because feelings conditioned by lingually compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by lingually compounded sensory contact. 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 conditioned by corporeally compounded sensory contact. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by corporeally compounded sensory contact. 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 conditioned by mentally compounded sensory contact. If you ask why, it is because feelings conditioned by mentally compounded sensory contact do not exist and are not apprehended by way of an essential nature of feelings conditioned by mentally compounded sensory contact.
“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 earth element. If you ask why, it is because the earth element does not exist and is not apprehended by way of an essential nature of the earth element. 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 water element. If you ask why, it is because the water element does not exist and is not apprehended by way of an essential nature of the water element. 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 fire element. If you ask why, it is because the fire element does not exist and is not apprehended by way of an essential nature of the fire element. 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 wind element. If you ask why, it is because the wind element does not exist and is not apprehended by way of an essential nature of the wind element. 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 space element. If you ask why, it is because the space element does not exist and is not apprehended by way of an essential nature of the space element. 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 consciousness element. If you ask why, it is because the consciousness element does not exist and is not apprehended by way of an essential nature of the consciousness element.
“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 ignorance. If you ask why, it is because ignorance does not exist and is not apprehended by way of an essential nature of ignorance. 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 name and form. If you ask why, it is because name and form do not exist and are not apprehended by way of an essential nature of name and form. 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 six sense fields. If you ask why, it is because the six sense fields do not exist and are not apprehended by way of an essential nature of the six sense fields. 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 sensory contact. If you ask why, it is because sensory contact does not exist and is not apprehended by way of an essential nature of sensory contact. 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 sensation. If you ask why, it is because sensation does not exist and is not apprehended by way of an essential nature of sensation. 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 craving. If you ask why, it is because craving does not exist and is not apprehended by way of an essential nature of craving. 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 grasping. If you ask why, it is because grasping does not exist and is not apprehended by way of an essential nature of grasping. 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 rebirth process. If you ask why, it is because the rebirth process does not exist and is not apprehended by way of an essential nature of the rebirth process. 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 birth. If you ask why, it is because birth does not exist and is not apprehended by way of an essential nature of birth. 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 aging and death. If you ask why, it is because aging and death do not exist and are not apprehended by way of an essential nature of aging and death.
“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 perfection of generosity. If you ask why, it is because the perfection of generosity does not exist and is not apprehended by way of an essential nature of the perfection of generosity. 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 perfection of ethical discipline. If you ask why, it is because the perfection of ethical discipline does not exist and is not apprehended by way of an essential nature of the perfection of ethical discipline. 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 perfection of tolerance. If you ask why, it is because the perfection of tolerance does not exist and is not apprehended by way of an essential nature of the perfection of tolerance. 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 perfection of perseverance. If you ask why, it is because the perfection of perseverance does not exist and is not apprehended by way of an essential nature of the perfection of perseverance. 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 perfection of meditative concentration. If you ask why, it is because the perfection of meditative concentration does not exist and is not apprehended by way of an essential nature of the perfection of meditative concentration. 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 perfection of wisdom. If you ask why, it is because the perfection of wisdom does not exist and is not apprehended by way of an essential nature of 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 the emptiness of internal phenomena. If you ask why, it is because the emptiness of internal phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of internal phenomena. 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 emptiness of external phenomena. If you ask why, it is because the emptiness of external phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of external phenomena. 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 emptiness of external and internal phenomena. If you ask why, it is because the emptiness of external and internal phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of external and internal phenomena. 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 emptiness of emptiness. If you ask why, it is because the emptiness of emptiness does not exist and is not apprehended by way of an essential nature of the emptiness of emptiness. 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 emptiness of great extent. If you ask why, it is because the emptiness of great extent does not exist and is not apprehended by way of an essential nature of the emptiness of great extent. 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 emptiness of ultimate reality. If you ask why, it is because the emptiness of ultimate reality does not exist and is not apprehended by way of an essential nature of the emptiness of ultimate reality. 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 emptiness of conditioned phenomena. If you ask why, it is because the emptiness of conditioned phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of conditioned phenomena. 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 emptiness of unconditioned phenomena. If you ask why, it is because the emptiness of unconditioned phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of unconditioned phenomena. 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 emptiness of the unlimited. If you ask why, it is because the emptiness of the unlimited does not exist and is not apprehended by way of an essential nature of the emptiness of the unlimited. 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 emptiness of that which has neither beginning nor end. If you ask why, it is because the emptiness of that which has neither beginning nor end does not exist and is not apprehended by way of an essential nature of the emptiness of that which has neither beginning nor end. 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 emptiness of nonexclusion. If you ask why, it is because the emptiness of nonexclusion does not exist and is not apprehended by way of an essential nature of the emptiness of nonexclusion. 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 emptiness of inherent nature. If you ask why, it is because the emptiness of inherent nature does not exist and is not apprehended by way of an essential nature of the emptiness of inherent nature. 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 emptiness of all phenomena. If you ask why, it is because the emptiness of all phenomena does not exist and is not apprehended by way of an essential nature of the emptiness of all phenomena. 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 emptiness of intrinsic defining characteristics. If you ask why, it is because the emptiness of intrinsic defining characteristics does not exist and is not apprehended by way of an essential nature of the emptiness of intrinsic defining characteristics. 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 emptiness of that which cannot be apprehended. If you ask why, it is because the emptiness of that which cannot be apprehended does not exist and is not apprehended by way of an essential nature of the emptiness of that which cannot be apprehended. 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 emptiness of nonentities. If you ask why, it is because the emptiness of nonentities does not exist and is not apprehended by way of an essential nature of the emptiness of nonentities. 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 emptiness of essential nature. If you ask why, it is because the emptiness of essential nature does not exist and is not apprehended by way of an essential nature of the emptiness of essential nature. 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 emptiness of an essential nature of nonentities. If you ask why, it is because the emptiness of an essential nature of nonentities does not exist and is not apprehended by way of an essential nature of the emptiness of an essential nature of nonentities.
“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 applications of mindfulness. If you ask why, it is because the applications of mindfulness do not exist and are not apprehended by way of an essential nature of the applications of mindfulness. 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 correct exertions. If you ask why, it is because the correct exertions do not exist and are not apprehended by way of an essential nature of the correct exertions. 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 supports for miraculous ability. If you ask why, it is because the supports for miraculous ability do not exist and are not apprehended by way of an essential nature of the supports for miraculous ability. 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 faculties. If you ask why, it is because the faculties do not exist and are not apprehended by way of an essential nature of the faculties. 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 powers. If you ask why, it is because the powers do not exist and are not apprehended by way of an essential nature of the powers. 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 branches of enlightenment. If you ask why, it is because the branches of enlightenment do not exist and are not apprehended by way of an essential nature of the branches of enlightenment. 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 noble eightfold path. If you ask why, it is because the noble eightfold path does not exist and is not apprehended by way of an essential nature of the noble eightfold path.
“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 truths of the noble ones. If you ask why, it is because the truths of the noble ones do not exist and are not apprehended by way of an essential nature of the truths of the noble ones. 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 meditative concentrations. If you ask why, it is because the meditative concentrations do not exist and are not apprehended by way of an essential nature of the meditative concentrations. 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 immeasurable attitudes. If you ask why, it is because the immeasurable attitudes do not exist and are not apprehended by way of an essential nature of the immeasurable attitudes. 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 formless absorptions. If you ask why, it is because the formless absorptions do not exist and are not apprehended by way of an essential nature of the formless absorptions. 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 liberations. If you ask why, it is because the liberations do not exist and are not apprehended by way of an essential nature of the liberations. 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 serial steps of meditative absorption. If you ask why, it is because the serial steps of meditative absorption do not exist and are not apprehended by way of an essential nature of the serial steps of meditative absorption. 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 emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because the emptiness, signlessness, and wishlessness gateways to liberation do not exist and are not apprehended by way of an essential nature of the emptiness, signlessness, and wishlessness gateways to liberation. 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 extrasensory powers. If you ask why, it is because the extrasensory powers do not exist and are not apprehended by way of an essential nature of the extrasensory powers. 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 meditative stabilities. If you ask why, it is because the meditative stabilities do not exist and are not apprehended by way of an essential nature of the meditative stabilities. 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 dhāraṇī gateways. If you ask why, it is because the dhāraṇī gateways do not exist and are not apprehended by way of an essential nature of the dhāraṇī gateways. 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 powers of the tathāgatas. If you ask why, it is because the powers of the tathāgatas do not exist and are not apprehended by way of an essential nature of the powers of the tathāgatas. 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 fearlessnesses. If you ask why, it is because the fearlessnesses do not exist and are not apprehended by way of an essential nature of the fearlessnesses. 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 kinds of exact knowledge. If you ask why, it is because the kinds of exact knowledge do not exist and are not apprehended by way of an essential nature of the kinds of exact knowledge. 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 great loving kindness. If you ask why, it is because great loving kindness does not exist and is not apprehended by way of an essential nature of great loving kindness. 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 great compassion. If you ask why, it is because great compassion does not exist and is not apprehended by way of an essential nature of great compassion. 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 distinct qualities of the buddhas. If you ask why, it is because the distinct qualities of the buddhas do not exist and are not apprehended by way of an essential nature of the distinct qualities of the buddhas. 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 knowledge of all the dharmas. If you ask why, it is because knowledge of all the dharmas does not exist and is not apprehended by way of an essential nature of knowledge of all the dharmas. 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 knowledge of the aspects of the path. If you ask why, it is because the knowledge of the aspects of the path does not exist and is not apprehended by way of an essential nature of the knowledge of the aspects of the path. 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 all-aspect omniscience. If you ask why, it is because all-aspect omniscience does not exist and is not apprehended by way of an essential nature of all-aspect omniscience.
“Venerable Śāradvatīputra, so it is that bodhisattva great beings, having trained in the perfection of wisdom for the sake of the nonarising, noncessation, nonappropriation, nonrejection, nondefilement, nonpurification, nonaccumulation, nondiminishing, nondecrease, and nonincrease of all phenomena, are emancipated, by way of not training and not being emancipated, in all-aspect omniscience.”
Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, where should bodhisattva great beings682 search for the perfection of wisdom?”
“Mighty lord of the gods, they should search for the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti,” replied Śāradvatīputra.
Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “It is through your power, it is through your blessing, that the venerable monk Śāradvatīputra has said, ‘They should search for the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti.’ ”
“Kauśika,” replied Subhūti, “it is not through my power. It is not through my blessing.”
“Venerable monk Subhūti, in that case, whose power is it? Whose blessing is it?” asked Śakra.
“Kauśika,” replied Subhūti, “it is the power of the tathāgatas. It is the blessing of the tathāgatas.”
Śakra then inquired, “Venerable monk Subhūti, if all phenomena are without blessing, how can it be said that this is the power of the tathāgatas, this is the blessing of the tathāgatas? The tathāgatas cannot be apprehended as other than the reality of phenomena that is without blessing. The existence of the tathāgatas cannot be apprehended as other than the real nature.”683
“Kauśika, it is so, it is so!” replied Subhūti. “The existence of the tathāgatas cannot be apprehended as other than the reality of phenomena that is without blessing. The existence of the tathāgatas cannot be apprehended as other than the real nature.
“The tathāgatas also cannot be apprehended in the reality of phenomena that is without blessing, nor can the reality of phenomena that is without blessing be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the real nature, nor can the real nature be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of physical forms, nor can the real nature of physical forms be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of physical forms,684 nor can the reality of physical forms be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings, nor can the real nature of feelings be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings, nor can the reality of feelings be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of perceptions, nor can the real nature of perceptions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of perceptions, nor can the reality of perceptions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of formative predispositions, nor can the real nature of formative predispositions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of formative predispositions, nor can the reality of formative predispositions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of consciousness, nor can the real nature of consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of consciousness, nor can the reality of consciousness be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the eyes, nor can the real nature of the eyes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the eyes, nor can the reality of the eyes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the ears, nor can the real nature of the ears be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the ears, nor can the reality of the ears be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the nose, nor can the real nature of the nose be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the nose, nor can the reality of the nose be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the tongue, nor can the real nature of the tongue be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the tongue, nor can the reality of the tongue be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the body, nor can the real nature of the body be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the body, nor can the reality of the body be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the mental faculty, nor can the real nature of the mental faculty be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the mental faculty, nor can the reality of the mental faculty be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of sights, nor can the real nature of sights be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sights, nor can the reality of sights be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sounds, nor can the real nature of sounds be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sounds, nor can the reality of sounds be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of odors, nor can the real nature of odors be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of odors, nor can the reality of odors be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tastes, nor can the real nature of tastes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tastes, nor can the reality of tastes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tangibles, nor can the real nature of tangibles be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tangibles, nor can the reality of tangibles be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mental phenomena, nor can the real nature of mental phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mental phenomena, nor can the reality of mental phenomena be apprehended in the tathāgatas.