The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where do those bodhisattva great beings who have a resolute belief in this profound perfection of wisdom pass away before coming here? For how long have these sons or daughters of good families set out for unsurpassed, perfect, complete enlightenment? How many tathāgatas, arhats, perfectly complete buddhas have they served? For how long have those with a resolute belief in this profound perfection of wisdom as reality and as method⁸²¹ practiced the perfection of generosity? For how long have they practiced the perfection of ethical discipline? For how long have they practiced the perfection of tolerance? For how long have they practiced the perfection of perseverance? For how long have they practiced the perfection of meditative concentration? And for how long have they practiced the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “those bodhisattva great beings have come here and been reborn here after they have served immeasurable, countless tathāgatas, arhats, perfectly complete buddhas in the world systems of the ten directions. Śāradvatīputra, those bodhisattva great beings have practiced the perfection of generosity, practiced the perfection of ethical discipline, practiced the perfection of tolerance, practiced the perfection of perseverance, practiced the perfection of meditative concentration, and practiced the perfection of wisdom for hundreds of thousands of tens of millions of billions of countless, immeasurable, and boundless eons. They set out for unsurpassed, perfect, complete enlightenment hundreds of thousands of tens of millions of billions of countless, immeasurable, and boundless eons ago, and from the time when they first set their mind on enlightenment they have practiced the perfection of generosity and come here, have practiced the perfection of ethical discipline and come here, have practiced the perfection of tolerance and come here, have practiced the perfection of perseverance and come here, have practiced the perfection of meditative concentration and come here, and have practiced the perfection of wisdom and come here. From that time onward they served countless, immeasurable, boundless, inconceivable, and incomparable⁸²² tathāgatas, arhats, perfectly complete buddhas and have come here and been reborn here. Śāradvatīputra, when those bodhisattva great beings see or hear this perfection of wisdom, they will set their mind on, ‘I have seen the Teacher.’ They will set their mind on, ‘I have heard the Teacher.’ Śāradvatīputra, those bodhisattva great beings will follow this perfection of wisdom as reality and as method by way of nonduality and not apprehending anything.”

Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, is the perfection of wisdom heard or seen?”

“It is not, Subhūti,” replied the Blessed One. “Subhūti, there are no hearers and there are no seers of the perfection of wisdom. The actual perfection of wisdom⁸²³ is not heard and not seen. Because phenomena are insentient,⁸²⁴ they do not hear and do not see the perfection of wisdom. Because phenomena are insentient, they do not hear and do not see the perfection of meditative concentration. Because phenomena are insentient, they do not hear and do not see the perfection of perseverance. Because phenomena are insentient, they do not hear and do not see the perfection of tolerance. Because phenomena are insentient, they do not hear and do not see the perfection of ethical discipline. Because phenomena are insentient, they do not hear and do not see the perfection of generosity. Because phenomena are insentient, they do not hear and do not see the emptiness of internal phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of external phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of external and internal phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of emptiness. Because phenomena are insentient, they do not hear and do not see the emptiness of great extent. Because phenomena are insentient, they do not hear and do not see the emptiness of ultimate reality. Because phenomena are insentient, they do not hear and do not see the emptiness of conditioned phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of unconditioned phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of the unlimited. Because phenomena are insentient, they do not hear and do not see the emptiness of that which has neither beginning nor end. Because phenomena are insentient, they do not hear and do not see the emptiness of nonexclusion. Because phenomena are insentient, they do not hear and do not see the emptiness of inherent nature. Because phenomena are insentient, they do not hear and do not see the emptiness of all phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of intrinsic defining characteristics. Because phenomena are insentient, they do not hear and do not see the emptiness of that which cannot be apprehended. Because phenomena are insentient, they do not hear and do not see the emptiness of nonentities. Because phenomena are insentient, they do not hear and do not see the emptiness of essential nature. Because phenomena are insentient, they do not hear and do not see the emptiness of an essential nature of nonentities. Because phenomena are insentient, they do not hear and do not see the applications of mindfulness. Because phenomena are insentient, they do not hear and do not see the correct exertions. Because phenomena are insentient, they do not hear and do not see the supports for miraculous ability. Because phenomena are insentient, they do not hear and do not see the faculties. Because phenomena are insentient, they do not hear and do not see the powers. Because phenomena are insentient, they do not hear and do not see the branches of enlightenment. Because phenomena are insentient, they do not hear and do not see the noble eightfold path. Because phenomena are insentient, they do not hear and do not see the truths of the noble ones. Because phenomena are insentient, they do not hear and do not see the meditative concentrations. Because phenomena are insentient, they do not hear and do not see the immeasurable attitudes. Because phenomena are insentient, they do not hear and do not see the formless absorptions. Because phenomena are insentient, they do not hear and do not see the liberations. Because phenomena are insentient, they do not hear and do not see the serial steps of meditative absorption. Because phenomena are insentient, they do not hear and do not see the emptiness, signlessness, and wishlessness gateways to liberation. Because phenomena are insentient, they do not hear and do not see the extrasensory powers. Because phenomena are insentient, they do not hear and do not see the meditative stabilities. Because phenomena are insentient, they do not hear and do not see the dhāraṇī gateways. Because phenomena are insentient, they do not hear and do not see the powers of the tathāgatas. Because phenomena are insentient, they do not hear and do not see the fearlessnesses. Because phenomena are insentient, they do not hear and do not see the kinds of exact knowledge. Because phenomena are insentient, they do not hear and do not see great compassion. Because phenomena are insentient, they do not hear and do not see the distinct qualities of the buddhas. Because phenomena are insentient, they do not hear and do not see the fruit of having entered the stream. Because phenomena are insentient, they do not hear and do not see the fruit of once-returner. Because phenomena are insentient, they do not hear and do not see the fruit of non-returner. Because phenomena are insentient, they do not hear and do not see arhatship. Because phenomena are insentient, they do not hear and do not see individual enlightenment. Because phenomena are insentient, they do not hear and do not see the knowledge of the aspects of the path. Because phenomena are insentient, they do not hear and do not see enlightenment, the buddhas, or the attributes of the buddhas.”

Subhūti asked, “Blessed Lord, for how long have bodhisattva great beings who make an effort at⁸²⁵ this profound perfection of wisdom been practicing?”

“Subhūti,” said the Blessed One, “here there is a distinction that must be explained.⁸²⁶ Subhūti, there are some bodhisattva great beings who, commencing from the time when they first set their mind on enlightenment, make an effort at this profound perfection of wisdom by way of not apprehending anything, make an effort at the perfection of meditative concentration, make an effort at the perfection of perseverance, make an effort at the perfection of tolerance, make an effort at the perfection of ethical discipline, and make an effort at make an effort at the perfection of generosity, and, because they see neither increase nor decrease, do not abandon any phenomenon at all, are never be separated from the six perfections, and are never be separated from the lord buddhas. They will also accomplish those roots of virtue––the roots of virtue on account of which they want to serve, respect, honor, and worship the lord buddhas‍—simply by setting the mind. They proceed from buddhafield to buddhafield, are never reborn in the womb of a mother, are never separated from the extrasensory powers, do not entertain any afflicted mental state, and do not abide in the mind of śrāvakas or pratyekabuddhas. They bring beings to maturity, refine a buddhafield, and proceed from buddhafield to buddhafield. Subhūti, in those sorts of ways those sorts of bodhisattva great beings make an effort at this profound perfection of wisdom.

“Subhūti, there are also other sons or daughters of good families in the vehicle of the bodhisattvas who have seen many hundreds of buddhas, many thousands of buddhas, many hundred ten million billions of buddhas, and who, in their presence, by way of apprehending things, have undertaken acts of generosity, maintained ethical discipline, cultivated tolerance, undertaken perseverance, developed meditative concentration, and cultivated wisdom. When this profound perfection of wisdom is being taught, they will depart elsewhere from the assembly. When this profound perfection of wisdom is being taught, these sons or daughters of good families in the vehicle of the bodhisattvas, without honoring them, depart elsewhere from the presence of those lord buddhas. If you ask why, it is because those sons of good families or daughters of good families in the vehicle of the bodhisattvas departed elsewhere from the assembly in the past when this profound perfection of wisdom was being taught, so also, at this present time, they depart elsewhere from the assembly when this profound perfection of wisdom is being taught. They will not behave appropriately, physically or mentally,. They amass karma that will make them become intellectually stupid, and because they have made and amassed karma that will make them intellectually stupid, when this profound perfection of wisdom is taught, they will abandon it. By abandoning this perfection of wisdom, they will have abandoned the all-aspect omniscience of the lord buddhas of the past, the future, and the present. By having accrued and accumulated the karma that comes from abandoning all-aspect omniscience, and having accrued and accumulated the karma that leads to the destruction of the Dharma, they will roast⁸²⁷ in the hells for many years, for many hundred years, for many thousand years, for many hundred thousand years; for many ten million years, for many hundred ten million years, for many thousand ten million years, and for many hundred ten million billion years.

“They will proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in other world systems. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in other world systems. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in the eastern direction. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in the southern direction, they are cast into the great hells in the western direction, they are cast into the great hells in the northern direction, they are cast into the great hells in the northeastern intermediate direction, they are cast into the great hells in the southeastern intermediate direction, they are cast into the great hells in the southwestern intermediate direction, they are cast into the great hells in the northwestern intermediate direction, they are cast into the great hells in the direction below, and they are cast into the great hells in the direction above.

“In those too they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they pass away there, and, because the karma that leads to the destruction of the Dharma has not been exhausted, they are again reborn here. They again proceed from great hells to great hells. Having taken rebirth there, they will again, in those great hells, undergo the experience of the sufferings of the great hells. In those they will experience those sufferings of the hells until they are destroyed by fire, or are destroyed by water, or are destroyed by wind.

“But even after they have been destroyed by fire, or have been destroyed by water, or have been destroyed by wind, they pass away there and are reborn equal in fortune to creatures of the animal world in the world systems of the eastern direction, and similarly, are reborn equal in fortune to creatures of the animal world in the southern direction, in the northern direction, in the northeastern intermediate direction, in the southeastern intermediate direction, in the southwestern intermediate direction, in the northwestern intermediate direction, in the direction below, and in the direction above.

“Similarly, they will also be reborn in the worlds of Yama in up to the world systems of all the ten directions. Having been reborn in them, if, once the karma for experiencing many sufferings has been exhausted, somehow or other⁸²⁸ they acquire a human birth, still, through the maturation of the karma that leads to the destruction of the Dharma that they made, accumulated, established, have taken on, and completed, wherever they are reborn, they will be born into families of the blind, they will be born into families of refuse scavengers, they will be born into families of outcastes, and they will be born into families of reed makers. Having taken rebirth in them, they too will become blind, will become lame, will be without a nose, will be without a tongue, will be without arms, will be without legs, will have leprosy, will have white-blotched skin, or will become a hunchback. They will always be reborn where the word Buddha is nonexistent, where the word Dharma is nonexistent, and where the word Saṅgha is nonexistent.”

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, even the five inexpiable crimes are nothing more than a mere pale reflection of this making and amassing of karma that leads to the destruction of the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not even think to say they are but a pale reflection of this karma that destroys the Dharma––this karma they make and amass when this profound perfection of wisdom is being taught and explained and they think they should reject⁸²⁹ it, saying, ‘You and I should not train in this. This is not the Dharma. This is not the Vinaya. This is not a teaching of the Teacher. This has not been spoken by the tathāgatas, arhats, perfectly complete buddhas!’; when they themselves reject it, and cause other beings to have no resolute belief in it; when they themselves, having ruined⁸³⁰ their own minds, ruin the minds of others; when they themselves, having poisoned their own minds, delight in poisoning the minds of others; when they themselves, having squandered their own opportunity, delight in causing others to squander their opportunity; and when they themselves, wishing to reject the profound perfection of wisdom owing to their lack of understanding and lack of awareness, cause others to take that up.

“Śāradvatīputra, I do not permit such individuals even to hear it, let alone encounter it, let alone associate with it! I do not mention it. If you ask why, Śāradvatīputra, you should know that such individuals defame the Dharma. Śāradvatīputra, you should know that such individuals have bad intentions and they side with evil. Śāradvatīputra, those who think they should hear the words of such individuals, or think they should trust in them, will also be destitute on account of their unseemly fears.

“Śāradvatīputra, since I do not let such individuals even hear it, why would I even mention their encountering it? Why would I mention their associating with it? I have not mentioned that. If you ask why, Śāradvatīputra, you should know that such individuals as these defame the Dharma. Śāradvatīputra, you should know that such individuals as these are the stupid type, are the type on the dark side. Śāradvatīputra, those who think they should listen to the words of such individuals, or think they should trust in them are misled⁸³¹ and will be ruined by calamities.⁸³² Śāradvatīputra, you should know that those who defame the perfection of wisdom defame the Dharma. You should know that they are in the hells, in the animal realms, or in the world of Yama.”

Śāriputra said, “Blessed Lord, you have not yet spoken of the measure of the body⁸³³ of those who are reborn as individuals who have defamed the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not speak about the measure of the body of those individuals who have defamed the Dharma and been reborn there.⁸³⁴ If you ask why, it is because if one hears about the measure of the body of those individuals who have defamed the Dharma would one immediately vomit blood, die, experience life-threatening sufferings, be pained with sorrow, or become dried up and shriveled like a plant that has been scythed. If one were to hear about the measure of the body of such individuals and persons, there would simply be such misfortune as that.” Having said about the measure of their body, ‘That is that,’ the Blessed One refused to take the opportunity put by the venerable Śāradvatīputra.

Śāriputra said, “Blessed Lord, please, I request you to explain, because, by saying, ‘This is the sort of measure of the body that those who have made and amassed the karma that leads to the destruction of the Dharma will obtain,’ it will be apparent for beings of the future.”

“Śāradvatīputra,” replied the Blessed One, “it will be made apparent to the beings of the future just by having done this, saying that those individuals who have made, accumulated, carried out fully,⁸³⁵ completed, taken on, and brought to fulfillment the karma that leads to the destruction of the Dharma will experience sufferings in the hells for so long,⁸³⁶ will experience sufferings in the animal for so long, and will experience sufferings in the world of Yama for so long.”

“So be it, Blessed Lord. So be it, Well-Gone One. Blessed Lord, because of just that, bright individuals belonging to good families will abandon such errors. With the thought, ‘Let it not come about that we will experience such sufferings,’ they will not abandon the Dharma, even for the sake of their own lives.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, when sons or daughters of good families hear this description of the errors of those individuals who abandon the Dharma, they should be absolutely restrained in physical, verbal, and mental actions, thinking, ‘Otherwise we shall experience such sufferings in the terrible forms of life,⁸³⁷ we too shall not behold the Tathāgata, not hear the Dharma, and not wait on and venerate the Saṅgha, we shall be born in buddhafields where buddhas have not appeared, be impoverished human beings, and be extremely avaricious,’ and so on.”

Again, the venerable Subhūti spoke to the Blessed One: “Blessed Lord, the karma of speech they have made and amassed becomes karma that has been made and amassed that leads to the destruction of the Dharma.”

“Subhūti,” said the Blessed One, “those who have made and amassed the karma of speech [that defames the Dharma] have made and amassed the karma that leads to the destruction of the Dharma. Subhūti, even those deluded persons who intend to defame this perfection of wisdom and intend to reject it will go forth to homelessness in this very Dharma and Vinaya. Subhūti, by defaming and rejecting the perfection of wisdom, they defame and reject the enlightenment of the lord buddhas. By defaming and rejecting the enlightenment of the buddhas, they defame and reject the all-aspect omniscience of the tathāgatas, arhats, perfectly complete buddhas of the past, the future, and the present. By defaming and rejecting all-aspect omniscience, they defame and reject the Dharma. By defaming and rejecting the Dharma, they reject the saṅgha. By rejecting the saṅgha, they reject mundane right view.⁸³⁸ By rejecting mundane right view, they reject the perfection of generosity, reject the perfection of ethical discipline, reject the perfection of tolerance, reject the perfection of perseverance, reject the perfection of meditative concentration, and reject the perfection of wisdom. They reject the emptiness of internal phenomena, reject the emptiness of external phenomena, reject the emptiness of external and internal phenomena, reject the emptiness of emptiness, reject the emptiness of great extent, reject the emptiness of ultimate reality, reject the emptiness of conditioned phenomena, reject the emptiness of unconditioned phenomena, reject the emptiness of the unlimited, reject the emptiness of that which has neither beginning nor end, reject the emptiness of nonexclusion, reject the emptiness of inherent nature, reject the emptiness of all phenomena, reject the emptiness of intrinsic defining characteristics, reject the emptiness of that which cannot be apprehended, reject the emptiness of nonentities, reject the emptiness of essential nature, and reject the emptiness of an essential nature of nonentities. They reject the four applications of mindfulness, reject the four correct exertions, reject the four supports for miraculous ability, reject the five faculties, reject the five powers, reject the seven branches of enlightenment, and reject the noble eightfold path. They reject the four truths of the noble ones, reject the four meditative concentrations, reject the four immeasurable attitudes, reject the four formless absorptions, reject the eight liberations, reject the nine serial steps of meditative absorption, reject the emptiness, signlessness, and wishlessness gateways to liberation, reject the five extrasensory powers, reject all the meditative stabilities, reject all the dhāraṇī gateways, reject the ten powers of the tathāgatas, reject the four fearlessnesses, reject the four kinds of exact knowledge, reject great loving kindness, reject great compassion, reject the eighteen distinct qualities of the buddhas, reject knowledge of all the dharmas, reject the knowledge of the aspects of the path, and reject all-aspect omniscience. By rejecting all-aspect omniscience, they seize an immeasurable, incalculable, boundless mass of demerit. Seizing an immeasurable, incalculable, boundless mass of demerit, they experience immeasurable, incalculable, boundless sufferings and unhappiness among beings in hell, animals, and pretas.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, in how many ways⁸³⁹ do those deluded persons who reject this profound perfection of wisdom reject it?”

“Subhūti,” replied the Blessed One, “those deluded persons reject the perfection of wisdom in four ways.”

“What are the four ways?” asked Subhūti.

The Blessed One replied, “Those deluded persons who reject this profound perfection of wisdom are under the influence of Māra. As a result of that, the first cause, Subhūti, they reject this profound perfection of wisdom. They have no conviction, faith, or resolute belief with respect to profound attributes. As a result of that, the second cause, they reject this profound perfection of wisdom. Subhūti, those deluded persons fall into the clutches of evil associates, lack perseverance, and are fixated on the five aggregates. As a result of that, the third cause, they reject this profound perfection of wisdom. And, Subhūti, those deluded persons act out of hatred,⁸⁴⁰ praising themselves and deprecating others. As a result of that, the fourth cause, they reject this profound perfection of wisdom. Subhūti, in these four ways deluded persons reject this profound perfection of wisdom.”

“Blessed Lord,” said Subhūti, “it is difficult for those who lack perseverance, who are without the roots of virtue, and who are in the clutches of evil associates to have resolute belief in this profound perfection of wisdom.”

“Subhūti, it is so,” replied the Blessed One. “It is difficult for those who lack perseverance, who are without the roots of virtue, and who have fallen into in the clutches of evil associates to have resolute belief in this profound perfection of wisdom.”

Subhūti then asked, “Blessed Lord, just how profound is this perfection of wisdom in which it is difficult to have such resolute belief?”

“Subhūti,” replied the Blessed One, “physical forms are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in physical forms is physical forms. Subhūti, feelings are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings is feelings. Subhūti, perceptions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in perceptions is perceptions. Subhūti, formative predispositions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in formative predispositions is formative predispositions. Subhūti, consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in consciousness is consciousness.

“Subhūti, the eyes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the eyes is the eyes. Subhūti, the ears are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the ears is the ears. Subhūti, the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the nose is the nose. Subhūti, the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the tongue is the tongue. Subhūti, the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the body is the body. Subhūti, the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the mental faculty is the mental faculty.

“Subhūti, sights are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sights is sights. Subhūti, sounds are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sounds is sounds. Subhūti, odors are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in odors is odors. Subhūti, tastes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in tastes is tastes. Subhūti, tangibles are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in tangibles is tangibles. Subhūti, mental phenomena are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mental phenomena is mental phenomena.

“Subhūti, visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in visual consciousness is visual consciousness. Subhūti, auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in auditory consciousness is auditory consciousness. Subhūti, olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in olfactory consciousness is olfactory consciousness. Subhūti, gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in gustatory consciousness is gustatory consciousness. Subhūti, tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in tactile consciousness is tactile consciousness. Subhūti, mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mental consciousness is mental consciousness.

“Subhūti, visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in visually compounded sensory contact is visually compounded sensory contact. Subhūti, aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in aurally compounded sensory contact is aurally compounded sensory contact. Subhūti, nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in nasally compounded sensory contact is nasally compounded sensory contact. Subhūti, lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in lingually compounded sensory contact is lingually compounded sensory contact. Subhūti, corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in corporeally compounded sensory contact is corporeally compounded sensory contact. Subhūti, mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mentally compounded sensory contact is mentally compounded sensory contact.

“Subhūti, feelings conditioned by visually compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by visually compounded sensory contact is feelings conditioned by visually compounded sensory contact. Subhūti, feelings conditioned by aurally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by aurally compounded sensory contact is feelings conditioned by aurally compounded sensory contact. Subhūti, feelings conditioned by nasally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by nasally compounded sensory contact is feelings conditioned by nasally compounded sensory contact. Subhūti, feelings conditioned by lingually compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by lingually compounded sensory contact is feelings conditioned by lingually compounded sensory contact. Subhūti, feelings conditioned by corporeally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by corporeally compounded sensory contact is feelings conditioned by corporeally compounded sensory contact. Subhūti, feelings conditioned by mentally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by mentally compounded sensory contact is feelings conditioned by mentally compounded sensory contact.

“Subhūti, the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the earth element is the earth element. Subhūti, the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the water element is the water element. Subhūti, the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the fire element is the fire element. Subhūti, the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the wind element is the wind element. Subhūti, the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the space element is the space element. Subhūti, the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the consciousness element is the consciousness element.

“Subhūti, ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in ignorance is ignorance. Subhūti, formative predispositions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in formative predispositions is formative predispositions. Subhūti, consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in consciousness is consciousness. Subhūti, name and form are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in name and form is name and form. Subhūti, the six sense fields are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the six sense fields is the six sense fields. Subhūti, sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sensory contact is sensory contact. Subhūti, sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sensation is sensation. Subhūti, craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in craving is craving. Subhūti, grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in grasping is grasping. Subhūti, the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the rebirth process is the rebirth process. Subhūti, birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in birth is birth. Subhūti, aging and death are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in aging and death is aging and death.

“Subhūti, the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of generosity is the perfection of generosity. Subhūti, the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of ethical discipline is the perfection of ethical discipline. Subhūti, the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of tolerance is the perfection of tolerance. Subhūti, the perfection of perseverance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of perseverance is the perfection of perseverance. Subhūti, the perfection of meditative concentration is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of meditative concentration is the perfection of meditative concentration. Subhūti, the perfection of wisdom is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of wisdom is the perfection of wisdom.

“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of internal phenomena is the emptiness of internal phenomena. Subhūti, the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of external phenomena is the emptiness of external phenomena. Subhūti, the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of external and internal phenomena is the emptiness of external and internal phenomena. Subhūti, the emptiness of emptiness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of emptiness is the emptiness of emptiness. Subhūti, the emptiness of great extent is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of great extent is the emptiness of great extent. Subhūti, the emptiness of ultimate reality is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of ultimate reality is the emptiness of ultimate reality. Subhūti, the emptiness of conditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of conditioned phenomena is the emptiness of conditioned phenomena. Subhūti, the emptiness of unconditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of unconditioned phenomena is the emptiness of unconditioned phenomena. Subhūti, the emptiness of the unlimited is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of the unlimited is the emptiness of the unlimited. Subhūti, the emptiness of that which has neither beginning nor end is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of that which has neither beginning nor end is the emptiness of that which has neither beginning nor end. Subhūti, the emptiness of nonexclusion is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of nonexclusion is the emptiness of nonexclusion. Subhūti, the emptiness of inherent nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of inherent nature is the emptiness of inherent nature. Subhūti, the emptiness of all phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of all phenomena is the emptiness of all phenomena. Subhūti, the emptiness of intrinsic defining characteristics is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of intrinsic defining characteristics is the emptiness of intrinsic defining characteristics. Subhūti, the emptiness of that which cannot be apprehended is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of that which cannot be apprehended is the emptiness of that which cannot be apprehended. Subhūti, the emptiness of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of nonentities is the emptiness of nonentities. Subhūti, the emptiness of essential nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of essential nature is the emptiness of essential nature. Subhūti, the emptiness of an essential nature of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of an essential nature of nonentities is the emptiness of an essential nature of nonentities.

“Subhūti, the applications of mindfulness are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the applications of mindfulness is the applications of mindfulness. Subhūti, the correct exertions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the correct exertions is the correct exertions. Subhūti, the supports for miraculous ability are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the supports for miraculous ability is the supports for miraculous ability. Subhūti, the faculties are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the faculties is the faculties. Subhūti, the powers are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the powers is the powers. Subhūti, the branches of enlightenment are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the branches of enlightenment is the branches of enlightenment. Subhūti, the noble eightfold path is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the noble eightfold path is the noble eightfold path.

“Subhūti, the truths of the noble ones are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the truths of the noble ones is the truths of the noble ones. Subhūti, the meditative concentrations are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the meditative concentrations is the meditative concentrations. Subhūti, the immeasurable attitudes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the immeasurable attitudes is the immeasurable attitudes. Subhūti, the formless absorptions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the formless absorptions is the formless absorptions. Subhūti, the liberations are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the liberations is the liberations. Subhūti, the serial steps of meditative absorption are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the serial steps of meditative absorption is the serial steps of meditative absorption. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness, signlessness, and wishlessness gateways to liberation is the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the extrasensory powers are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the extrasensory powers is the extrasensory powers. Subhūti, the meditative stabilities are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the meditative stabilities is the meditative stabilities. Subhūti, the dhāraṇī gateways are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the dhāraṇī gateways is the dhāraṇī gateways.