The Perfection of Wisdom in One Hundred Thousand Lines

Then all the gods living in the realm of desire and living in the realm of form, as many as there were in this great billionfold world system, arrived at the place where the Blessed One resided, showering down divine sandalwood powder. Arriving there, they bowed their heads toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the gods living in the realm of desire and living in the realm of form, as many as there were, then addressed the Blessed One: “When the Blessed Lord is explaining this profound perfection of wisdom, what, Blessed Lord, are the defining characteristics of the profound perfection of wisdom?”

“Gods,” replied the Blessed One, “this profound perfection of wisdom has the defining characteristic of emptiness. Gods, this profound perfection of wisdom has the defining characteristic of signlessness. Gods, this profound perfection of wisdom has the defining characteristic of wishlessness. Gods, this profound perfection of wisdom has the defining characteristic of nonconditioning. Gods, this profound perfection of wisdom has the defining characteristic of nonarising. Gods, this profound perfection of wisdom has the defining characteristic of noncessation. Gods, this profound perfection of wisdom has the defining characteristic of nondefilement. Gods, this profound perfection of wisdom has the defining characteristic of nonpurification. Gods, this profound perfection of wisdom has the defining characteristic of a nonentity. Gods, this profound perfection of wisdom has the defining characteristic of the absence of essential nature. Gods, this profound perfection of wisdom has the defining characteristic of an essential nature of nonentities. Gods, this profound perfection of wisdom has the defining characteristic of nondwelling.⁸⁹⁷ Gods, this profound perfection of wisdom has the defining characteristic of space.

“Gods, although this profound perfection of wisdom has such defining characteristics, the tathāgatas use it as a mundane conventional term, but not ultimately. Gods, these defining characteristics cannot be altered by the world with its gods, humans, and asuras.⁸⁹⁸ If you ask why, it is because the world with its gods, humans, and asuras has just those defining characteristics. Gods, defining characteristics do not alter defining characteristics. The defining characteristics do not cognize the defining characteristics, the defining characteristics do not cognize the absence of defining characteristics, the absence of defining characteristics does not cognize the defining characteristics,⁸⁹⁹ and the absence of defining characteristics does not cognize the absence of defining characteristics. Therefore, as far as the defining characteristics, the absence of defining characteristics, and also both of them together‍—the defining characteristics and the absence of defining characteristics‍—are concerned, it is impossible that they might be cognized by something, or that they might be something cognized, or that someone might cognize them.⁹⁰⁰

“They have not been conditioned by the perfection of generosity, have not been conditioned by the perfection of ethical discipline, have not been conditioned by the perfection of tolerance, have not been conditioned by the perfection of perseverance, have not been conditioned by the perfection of meditative concentration, and have not been conditioned by the perfection of wisdom. They have not been conditioned by the emptiness of internal phenomena, have not been conditioned by the emptiness of external phenomena, have not been conditioned by the emptiness of external and internal phenomena, have not been conditioned by the emptiness of emptiness, have not been conditioned by the emptiness of great extent, have not been conditioned by the emptiness of ultimate reality, have not been conditioned by the emptiness of conditioned phenomena, have not been conditioned by the emptiness of unconditioned phenomena, have not been conditioned by the emptiness of the unlimited, have not been conditioned by the emptiness of that which has neither beginning nor end, have not been conditioned by the emptiness of nonexclusion, have not been conditioned by the emptiness of inherent nature, have not been conditioned by the emptiness of all phenomena, have not been conditioned by the emptiness of intrinsic defining characteristics, have not been conditioned by the emptiness of that which cannot be apprehended, have not been conditioned by the emptiness of nonentities, have not been conditioned by the emptiness of essential nature, and have not been conditioned by the emptiness of an essential nature of nonentities. They have not been conditioned by the applications of mindfulness, have not been conditioned by the correct exertions, have not been conditioned by the supports for miraculous ability, have not been conditioned by the faculties, have not been conditioned by the powers, have not been conditioned by the branches of enlightenment, and have not been conditioned by the path. They have not been conditioned by the truths of the noble ones, have not been conditioned by the meditative concentrations, have not been conditioned by the immeasurable attitudes, have not been conditioned by the formless absorptions, have not been conditioned by the eight liberations, have not been conditioned by the nine serial steps of meditative absorption, have not been conditioned by emptiness, have not been conditioned by signlessness, have not been conditioned by wishlessness, have not been conditioned by the extrasensory powers, have not been conditioned by the meditative stabilities, and have not been conditioned by the dhāraṇī gateways. They have not been conditioned by the ten powers of the tathāgatas, have not been conditioned by the four fearlessnesses, have not been conditioned by the four kinds of exact knowledge, and have not been conditioned by the eighteen distinct qualities of the buddhas. They have not been conditioned by the fruit of having entered the stream, have not been conditioned by the fruit of once-returner, have not been conditioned by the fruit of non-returner, have not been conditioned by arhatship, have not been conditioned by individual enlightenment, have not been conditioned by the knowledge of the aspects of the path, and have not been conditioned by all-aspect omniscience.

“Gods, these defining characteristics are neither human nor nonhuman, neither contaminated nor uncontaminated, neither mundane nor supramundane, and neither conditioned nor unconditioned. Gods, if someone were to ask, ‘What is the defining characteristic of space?’ would they, in speaking that way, be speaking correctly?”

“Blessed Lord, they would not,” said the gods. “They would not, in speaking that way, be speaking correctly. If you ask why, Blessed Lord, it is because space, insofar as it is unconditioned, has no defining characteristic whatsoever.”

“Gods,” said the Blessed One, “whether the tathāgatas appear or whether the tathāgatas do not appear, the realm of the absence of defining characteristics remains like that, and the tathāgatas are called tathāgatas because they have unerringly and fully awakened to the realm of the absence of defining characteristics that remains just like that.”

Then those gods living in the realm of desire and living in the realm of form said to the Blessed One, “Blessed Lord, because of having fully awakened to those defining characteristics, the transcendent knowledge and seeing of the tathāgatas engages with all phenomena without obstruction. Abiding in those defining characteristics, the tathāgatas, arhats, perfectly complete buddhas have fully awakened to this perfection of wisdom that is the transcendence of attachment to any defining characteristic. After fully awakening, they still reveal these defining characteristics by teaching the perfection of wisdom. Such is the tathāgatas’ full awakening to the profound defining characteristics.

“Blessed Lord, how wonderful is this profound perfection of wisdom within the perceptual range of the tathāgatas, arhats, perfectly complete buddhas, by having practiced which, the tathāgatas, arhats, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete enlightenment, and even after fully awakening to unsurpassed, perfect, complete enlightenment, distinguish between all defining characteristics, thus distinguishing between the defining characteristics of physical forms, the defining characteristics of feelings, the defining characteristics of perceptions, the defining characteristics of formative predispositions, and the defining characteristics of consciousness; the defining characteristics of the eyes, the defining characteristics of the ears, the defining characteristics of the nose, the defining characteristics of the tongue, the defining characteristics of the body, and the defining characteristics of the mental faculty; the defining characteristics of sights, the defining characteristics of sounds, the defining characteristics of odors, the defining characteristics of tastes, the defining characteristics of tangibles, and the defining characteristics of mental phenomena; the defining characteristics of visual consciousness, the defining characteristics of auditory consciousness, the defining characteristics of olfactory consciousness, the defining characteristics of gustatory consciousness, the defining characteristics of tactile consciousness, and the defining characteristics of mental consciousness; the defining characteristics of visually compounded sensory contact, the defining characteristics of aurally compounded sensory contact, the defining characteristics of nasally compounded sensory contact, the defining characteristics of lingually compounded sensory contact, the defining characteristics of corporeally compounded sensory contact, and the defining characteristics of mentally compounded sensory contact; the defining characteristics of feelings conditioned by visually compounded sensory contact, the defining characteristics of feelings conditioned by aurally compounded sensory contact, the defining characteristics of feelings conditioned by nasally compounded sensory contact, the defining characteristics of feelings conditioned by lingually compounded sensory contact, the defining characteristics of feelings conditioned by corporeally compounded sensory contact, and the defining characteristics of feelings conditioned by mentally compounded sensory contact; the defining characteristics of the earth element, the defining characteristics of the water element, the defining characteristics of the fire element, the defining characteristics of the wind element, the defining characteristics of the space element, and the defining characteristics of the consciousness element; the defining characteristics of ignorance, the defining characteristics of formative predispositions, the defining characteristics of consciousness, the defining characteristics of name and form, the defining characteristics of the six sense fields, the defining characteristics of sensory contact, the defining characteristics of sensation, the defining characteristics of craving, the defining characteristics of grasping, the defining characteristics of the rebirth process, the defining characteristics of birth, and the defining characteristics of aging and death; the defining characteristics of the perfection of generosity, the defining characteristics of the perfection of ethical discipline, the defining characteristics of the perfection of tolerance, the defining characteristics of the perfection of perseverance, the defining characteristics of the perfection of meditative concentration, and the defining characteristics of the perfection of wisdom; the defining characteristics of the emptiness of internal phenomena, the defining characteristics of the emptiness of external phenomena, the defining characteristics of the emptiness of external and internal phenomena, the defining characteristics of the emptiness of emptiness, the defining characteristics of the emptiness of great extent, the defining characteristics of the emptiness of ultimate reality, the defining characteristics of the emptiness of conditioned phenomena, the defining characteristics of the emptiness of unconditioned phenomena, the defining characteristics of the emptiness of the unlimited, the defining characteristics of the emptiness of that which has neither beginning nor end, the defining characteristics of the emptiness of nonexclusion, the defining characteristics of the emptiness of inherent nature, the defining characteristics of the emptiness of all phenomena, the defining characteristics of the emptiness of intrinsic defining characteristics, the defining characteristics of the emptiness of that which cannot be apprehended, the defining characteristics of the emptiness of nonentities, the defining characteristics of the emptiness of essential nature, and the defining characteristics of the emptiness of an essential nature of nonentities; the defining characteristics of the applications of mindfulness, the defining characteristics of the correct exertions, the defining characteristics of the supports for miraculous ability, the defining characteristics of the faculties, the defining characteristics of the powers, the defining characteristics of the branches of enlightenment, and the defining characteristics of the noble eightfold path; the defining characteristics of the truths of the noble ones, the defining characteristics of the meditative concentrations, the defining characteristics of the immeasurable attitudes, the defining characteristics of the formless absorptions, the defining characteristics of the eight liberations, the defining characteristics of the nine serial steps of meditative absorption, the defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation, the defining characteristics of the extrasensory powers, the defining characteristics of the meditative stabilities, and the defining characteristics of the dhāraṇī gateways; the defining characteristics of the ten powers of the tathāgatas, the defining characteristics of the four fearlessnesses, the defining characteristics of the four kinds of exact knowledge, the defining characteristics of great loving kindness, the defining characteristics of great compassion, and the defining characteristics of the eighteen distinct qualities of the buddhas; and the defining characteristics of the fruit of having entered the stream, the defining characteristics of the fruit of once-returner, the defining characteristics of the fruit of non-returner, the defining characteristics of arhatship, the defining characteristics of individual enlightenment, the defining characteristics of the knowledge of the aspects of the path, and the defining characteristics of all-aspect omniscience.”

The gods living in the realm of desire and living in the realm of form having said that, the Blessed One then said to them, “Gods, physical forms have the defining characteristic of being perishable,⁹⁰¹ but the tathāgatas have fully awakened to the absence of this defining characteristic. Feelings have the defining characteristic of emotional experience, but the tathāgatas have fully awakened to the absence of this defining characteristic. Perceptions have the defining characteristic of apprehending something, but the tathāgatas have fully awakened to the absence of this defining characteristic. Formative predispositions have the defining characteristic of being the condition for something, but the tathāgatas have fully awakened to the absence of this defining characteristic. Consciousness has the defining characteristic of being a particular recognition,⁹⁰² but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the aggregates is suffering, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the sensory elements is being poisonous, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the sense fields is being a gateway to arising, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the links of dependent origination is being an assembly, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of generosity is giving away, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of ethical discipline is relieving pain, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of tolerance is not getting disturbed, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of perseverance is invincibility, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of meditative concentration is becoming completely collected, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the perfection of wisdom is nonattachment, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions is nondisturbance, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the thirty-seven factors conducive to enlightenment is emancipation,⁹⁰³ but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the emptiness gateway to liberation is voidness, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the signlessness gateway to liberation is quiescence, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the wishlessness gateway to liberation is alleviating suffering, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the liberations is release, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the powers is absolute definitiveness,⁹⁰⁴ but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the fearlessnesses is absolute stability, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the kinds of exact knowledge is nonseverance, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of great loving kindness is being beneficial, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of great compassion is being protective, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of great empathetic joy is delight, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of great equanimity is being unadulterated, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the eighteen distinct qualities of the buddhas is noncaptivation, but the tathāgatas have fully awakened to the absence of this defining characteristic. The defining characteristic of the transcendent knowledge of all-aspect omniscience is direct perception,⁹⁰⁵ but the tathāgatas have fully awakened to the absence of this defining characteristic.

“So it is, gods, that because of having fully awakened to the absence of the defining characteristics of all phenomena, the tathāgatas are said to have transcendent knowledge without attachment.”

Then the Blessed One said to the venerable Subhūti, “Subhūti, the perfection of wisdom gives birth to the tathāgatas. The perfection of wisdom teaches about the world. Therefore, the tathāgatas, arhats, perfectly complete buddhas act in dependence on this Dharma of the perfection of wisdom. They honor and worship this Dharma. The serving, respecting, honoring, and worshiping of the perfection of wisdom by the tathāgatas is only natural.⁹⁰⁶ If you ask why, Subhūti, it is because the lord buddhas have originated from this perfection of wisdom. Subhūti, the tathāgatas, arhats, perfectly complete buddhas are grateful for that. The tathāgatas, arhats, perfectly complete buddhas are thankful for that. When, Subhūti, someone speaking correctly says somebody ‘is grateful and thankful,’ they, speaking correctly, say of the tathāgatas that they are grateful and thankful. Subhūti, if you ask how the tathāgatas are grateful and are thankful, it is, Subhūti, because the tathāgatas serve, respect, honor, worship, and protect the vehicle and the path‍—that very vehicle in which the tathāgatas, arhats, perfectly complete buddhas have traveled, and that very path on which they have fully awakened to unsurpassed, perfect, complete enlightenment. That, Subhūti, should be recognized as their being grateful and thankful.

“Moreover, Subhūti, dependent on the signlessness⁹⁰⁷ of all phenomena, because there is no agent, the tathāgatas have fully awakened to all phenomena as uncreated. They have fully awakened to the uncreated because a body does not exist.⁹⁰⁸ So it is, Subhūti, that fully awakening to all phenomena as inactive, dependent on the profound perfection of wisdom, is the gratitude and thankfulness of the tathāgatas.⁹⁰⁹

“Moreover, Subhūti, dependent on this perfection of wisdom, the uncreated transcendent knowledge of the tathāgatas, arhats, perfectly complete buddhas engages with all phenomena through the terminology of nonengagement. It is in this way, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and teaches about this world.”

Subhūti then asked, “Blessed Lord, since for all phenomena there is no knower and there is no viewer, how, then, does the perfection of wisdom give birth to the tathāgatas, and teach about this world?”

“It is so, Subhūti, it is so,” replied the Blessed One. “All phenomena are without a knower and are without a viewer. Subhūti, all phenomena are empty, in vain, hollow, powerless, and essenceless. It is in this way, Subhūti, that all phenomena are without a knower and are without a viewer.

“Moreover, Subhūti, all phenomena are without a knower and are without a viewer. Subhūti, if you ask why all phenomena are without a knower and are without a viewer, Subhūti, it is because all phenomena have no dwelling place and do not belong anywhere.⁹¹⁰ In this way, Subhūti, all phenomena are without a knower and are without a viewer. Subhūti, so it is that the perfection of wisdom gives birth to the tathāgatas, and teaches about this world.

“It is also the teacher because physical forms are not seen, is the teacher because feelings are not seen, is the teacher because perceptions are not seen, is the teacher because formative predispositions are not seen, and is the teacher because consciousness is not seen. It is the teacher because the eyes are not seen, is the teacher because the ears are not seen, is the teacher because the nose is not seen, is the teacher because the tongue is not seen, is the teacher because the body is not seen, and is the teacher because the mental faculty is not seen. It is the teacher because sights are not seen, is the teacher because sounds are not seen, is the teacher because odors are not seen, is the teacher because tastes are not seen, is the teacher because tangibles are not seen, and is the teacher because mental phenomena are not seen. It is the teacher because visual consciousness is not seen, is the teacher because auditory consciousness is not seen, is the teacher because olfactory consciousness is not seen, is the teacher because gustatory consciousness is not seen, is the teacher because tactile consciousness is not seen, and is the teacher because mental consciousness is not seen. It is the teacher because visually compounded sensory contact is not seen, is the teacher because aurally compounded sensory contact is not seen, is the teacher because nasally compounded sensory contact is not seen, is the teacher because lingually compounded sensory contact is not seen, is the teacher because corporeally compounded sensory contact is not seen, and is the teacher because mentally compounded sensory contact is not seen. It is the teacher because feelings conditioned by visually compounded sensory contact are not seen, is the teacher because feelings conditioned by aurally compounded sensory contact are not seen, is the teacher because feelings conditioned by nasally compounded sensory contact are not seen, is the teacher because feelings conditioned by lingually compounded sensory contact are not seen, is the teacher because feelings conditioned by corporeally compounded sensory contact are not seen, and is the teacher because feelings conditioned by mentally compounded sensory contact are not seen. It is the teacher because the earth element is not seen, is the teacher because the water element is not seen, is the teacher because the fire element is not seen, is the teacher because the wind element is not seen, is the teacher because the space element is not seen, and is the teacher because the consciousness element is not seen. It is the teacher because ignorance is not seen, is the teacher because formative predispositions are not seen, is the teacher because consciousness is not seen, is the teacher because name and form are not seen, is the teacher because the six sense fields are not seen, is the teacher because sensory contact is not seen, is the teacher because sensation is not seen, is the teacher because craving is not seen, is the teacher because grasping is not seen, is the teacher because the rebirth process is not seen, is the teacher because birth is not seen, and is the teacher because aging and death are not seen.

“It is the teacher because the perfection of generosity is not seen, is the teacher because the perfection of ethical discipline is not seen, is the teacher because the perfection of tolerance is not seen, is the teacher because the perfection of perseverance is not seen, is the teacher because the perfection of meditative concentration is not seen, and is the teacher because the perfection of wisdom is not seen. It is the teacher because the emptiness of internal phenomena is not seen, is the teacher because the emptiness of external phenomena is not seen, is the teacher because the emptiness of external and internal phenomena is not seen, is the teacher because the emptiness of emptiness is not seen, is the teacher because the emptiness of great extent is not seen, is the teacher because the emptiness of ultimate reality is not seen, is the teacher because the emptiness of conditioned phenomena is not seen, is the teacher because the emptiness of unconditioned phenomena is not seen, is the teacher because the emptiness of the unlimited is not seen, is the teacher because the emptiness of that which has neither beginning nor end is not seen, is the teacher because the emptiness of nonexclusion is not seen, is the teacher because the emptiness of inherent nature is not seen, is the teacher because the emptiness of all phenomena is not seen, is the teacher because the emptiness of intrinsic defining characteristics is not seen, is the teacher because the emptiness of that which cannot be apprehended is not seen, is the teacher because the emptiness of nonentities is not seen, is the teacher because the emptiness of essential nature is not seen, and is the teacher because the emptiness of an essential nature of nonentities is not seen. It is the teacher because the applications of mindfulness are not seen, is the teacher because the correct exertions are not seen, is the teacher because the supports for miraculous ability are not seen, is the teacher because the faculties are not seen, is the teacher because the powers are not seen, is the teacher because the branches of enlightenment are not seen, and is the teacher because the noble eightfold path is not seen. It is the teacher because the truths of the noble ones are not seen, is the teacher because the meditative concentrations are not seen, is the teacher because the immeasurable attitudes are not seen, is the teacher because the formless absorptions are not seen, is the teacher because the eight liberations are not seen, is the teacher because the nine serial steps of meditative absorption are not seen, is the teacher because the emptiness gateway to liberation is not seen, is the teacher because signlessness is not seen, is the teacher because wishlessness is not seen, is the teacher because the extrasensory powers are not seen, is the teacher because the meditative stabilities are not seen, and is the teacher because the dhāraṇī gateways are not seen. It is the teacher because the ten powers of the tathāgatas are not seen, is the teacher because the four fearlessnesses are not seen, is the teacher because the four kinds of exact knowledge are not seen, is the teacher because great compassion is not seen, and is the teacher because the eighteen distinct qualities of the buddhas are not seen. It is the teacher because the fruit of having entered the stream is not seen, is the teacher because the fruit of once-returner is not seen, is the teacher because the fruit of non-returner is not seen, is the teacher because arhatship is not seen, is the teacher because individual enlightenment is not seen, is the teacher because the knowledge of the aspects of the path is not seen, and is the teacher because all-aspect omniscience is not seen. Subhūti, so it is that the perfection of wisdom gives birth to the tathāgatas, and teaches about this world.”

Subhūti asked, “Blessed Lord, why is it the teacher because physical forms are not seen, why is it the teacher because feelings are not seen, why is it the teacher because perceptions are not seen, why is it the teacher because formative predispositions are not seen, and why is it the teacher because consciousness is not seen? Why is it the teacher because the eyes are not seen, why is it the teacher because the ears are not seen, why is it the teacher because the nose is not seen, why is it the teacher because the tongue is not seen, why is it the teacher because the body is not seen, and why is it the teacher because the mental faculty is not seen? Why is it the teacher because sights are not seen, why is it the teacher because sounds are not seen, why is it the teacher because odors are not seen, why is it the teacher because tastes are not seen, why is it the teacher because tangibles are not seen, and why is it the teacher because mental phenomena are not seen? Why is it the teacher because visual consciousness is not seen, why is it the teacher because auditory consciousness is not seen, why is it the teacher because olfactory consciousness is not seen, why is it the teacher because gustatory consciousness is not seen, why is it the teacher because tactile consciousness is not seen, and why is it the teacher because mental consciousness is not seen? Why is it the teacher because visually compounded sensory contact is not seen, why is it the teacher because aurally compounded sensory contact is not seen, why is it the teacher because nasally compounded sensory contact is not seen, why is it the teacher because lingually compounded sensory contact is not seen, why is it the teacher because corporeally compounded sensory contact is not seen, and why is it the teacher because mentally compounded sensory contact is not seen? Why is it the teacher because feelings conditioned by visually compounded sensory contact are not seen, why is it the teacher because feelings conditioned by aurally compounded sensory contact are not seen, why is it the teacher because feelings conditioned by nasally compounded sensory contact are not seen, why is it the teacher because feelings conditioned by lingually compounded sensory contact are not seen, why is it the teacher because feelings conditioned by corporeally compounded sensory contact are not seen, and why is it the teacher because feelings conditioned by mentally compounded sensory contact are not seen? Why is it the teacher because the earth element is not seen, why is it the teacher because the water element is not seen, why is it the teacher because the fire element is not seen, why is it the teacher because the wind element is not seen, why is it the teacher because the space element is not seen, and why is it the teacher because the consciousness element is not seen? Why is it the teacher because ignorance is not seen, why is it the teacher because formative predispositions are not seen, why is it the teacher because consciousness is not seen, why is it the teacher because name and form are not seen, why is it the teacher because the six sense fields are not seen, why is it the teacher because sensory contact is not seen, why is it the teacher because sensation is not seen, why is it the teacher because craving is not seen, why is it the teacher because grasping is not seen, why is it the teacher because the rebirth process is not seen, why is it the teacher because birth is not seen, and why is it the teacher because aging and death are not seen?

“Why is it the teacher because the perfection of generosity is not seen, why is it the teacher because the perfection of ethical discipline is not seen, why is it the teacher because the perfection of tolerance is not seen, why is it the teacher because the perfection of perseverance is not seen, why is it the teacher because the perfection of meditative concentration is not seen, and why is it the teacher because the perfection of wisdom is not seen? Why is it the teacher because the emptiness of internal phenomena is not seen, why is it the teacher because the emptiness of external phenomena is not seen, why is it the teacher because the emptiness of external and internal phenomena is not seen, why is it the teacher because the emptiness of emptiness is not seen, why is it the teacher because the emptiness of great extent is not seen, why is it the teacher because the emptiness of ultimate reality is not seen, why is it the teacher because the emptiness of conditioned phenomena is not seen, why is it the teacher because the emptiness of unconditioned phenomena is not seen, why is it the teacher because the emptiness of the unlimited is not seen, why is it the teacher because the emptiness of that which has neither beginning nor end is not seen, why is it the teacher because the emptiness of nonexclusion is not seen, why is it the teacher because the emptiness of inherent nature is not seen, why is it the teacher because the emptiness of all phenomena is not seen, why is it the teacher because the emptiness of intrinsic defining characteristics is not seen, why is it the teacher because the emptiness of that which cannot be apprehended is not seen, why is it the teacher because the emptiness of nonentities is not seen, why is it the teacher because the emptiness of essential nature is not seen, and why is it the teacher because the emptiness of an essential nature of nonentities is not seen? Why is it the teacher because the applications of mindfulness are not seen, why is it the teacher because the correct exertions are not seen, why is it the teacher because the supports for miraculous ability are not seen, why is it the teacher because the faculties are not seen, why is it the teacher because the powers are not seen, why is it the teacher because the branches of enlightenment are not seen, and why is it the teacher because the noble eightfold path is not seen? Why is it the teacher because the truths of the noble ones are not seen, why is it the teacher because the meditative concentrations are not seen, why is it the teacher because the immeasurable attitudes are not seen, why is it the teacher because the formless absorptions are not seen, why is it the teacher because the eight liberations are not seen, why is it the teacher because the nine serial steps of meditative absorption are not seen, why is it the teacher because emptiness is not seen, why is it the teacher because signlessness is not seen, why is it the teacher because wishlessness is not seen, why is it the teacher because the extrasensory powers are not seen, why is it the teacher because the meditative stabilities are not seen, and why is it the teacher because the dhāraṇī gateways are not seen? Why is it the teacher because the ten powers of the tathāgatas are not seen, why is it the teacher because the four fearlessnesses are not seen, why is it the teacher because the four kinds of exact knowledge are not seen, why is it the teacher because great compassion is not seen, and why is it the teacher because the eighteen distinct qualities of the buddhas are not seen? Why is it the teacher because the fruit of having entered the stream is not seen, why is it the teacher because the fruit of once-returner is not seen, why is it the teacher because the fruit of non-returner is not seen, why is it the teacher because arhatship is not seen, why is it the teacher because individual enlightenment is not seen, why is it the teacher because the knowledge of the aspects of the path is not seen, and why is it the teacher because all-aspect omniscience is not seen?”

“Subhūti,” said the Blessed One, “when a consciousness that apprehends physical forms does not arise, it is the teacher because physical forms are not seen. When a consciousness that apprehends feelings does not arise, it is the teacher because feelings are not seen. When a consciousness that apprehends perceptions does not arise, it is the teacher because perceptions are not seen. When a consciousness that apprehends formative predispositions does not arise, it is the teacher because formative predispositions are not seen. When a consciousness that apprehends consciousness does not arise, it is the teacher because consciousness is not seen.

“When a consciousness that apprehends the eyes does not arise, it is the teacher because the eyes are not seen. When a consciousness that apprehends the ears does not arise, it is the teacher because the ears are not seen. When a consciousness that apprehends the nose does not arise, it is the teacher because the nose is not seen. When a consciousness that apprehends the tongue does not arise, it is the teacher because the tongue is not seen. When a consciousness that apprehends the body does not arise, it is the teacher because the body is not seen. When a consciousness that apprehends the mental faculty does not arise, it is the teacher because the mental faculty is not seen.

“When a consciousness that apprehends sights does not arise, it is the teacher because sights are not seen. When a consciousness that apprehends sounds does not arise, it is the teacher because sounds are not seen. When a consciousness that apprehends odors does not arise, it is the teacher because odors are not seen. When a consciousness that apprehends tastes does not arise, it is the teacher because tastes are not seen. When a consciousness that apprehends tangibles does not arise, it is the teacher because tangibles are not seen. When a consciousness that apprehends mental phenomena does not arise, it is the teacher because mental phenomena are not seen.

“When a consciousness that apprehends visual consciousness does not arise, it is the teacher because visual consciousness is not seen. When a consciousness that apprehends auditory consciousness does not arise, it is the teacher because auditory consciousness is not seen. When a consciousness that apprehends olfactory consciousness does not arise, it is the teacher because olfactory consciousness is not seen. When a consciousness that apprehends gustatory consciousness does not arise, it is the teacher because gustatory consciousness is not seen. When a consciousness that apprehends tactile consciousness does not arise, it is the teacher because tactile consciousness is not seen. When a consciousness that apprehends mental consciousness does not arise, it is the teacher because mental consciousness is not seen.

“When a consciousness that apprehends visually compounded sensory contact does not arise, it is the teacher because visually compounded sensory contact is not seen. When a consciousness that apprehends aurally compounded sensory contact does not arise, it is the teacher because aurally compounded sensory contact is not seen. When a consciousness that apprehends nasally compounded sensory contact does not arise, it is the teacher because nasally compounded sensory contact is not seen. When a consciousness that apprehends lingually compounded sensory contact does not arise, it is the teacher because lingually compounded sensory contact is not seen. When a consciousness that apprehends corporeally compounded sensory contact does not arise, it is the teacher because corporeally compounded sensory contact is not seen. When a consciousness that apprehends mentally compounded sensory contact does not arise, it is the teacher because mentally compounded sensory contact is not seen.

“When a consciousness that apprehends feelings conditioned by visually compounded sensory contact does not arise, it is the teacher because feelings conditioned by visually compounded sensory contact are not seen. When a consciousness that apprehends feelings conditioned by aurally compounded sensory contact does not arise, it is the teacher because feelings conditioned by aurally compounded sensory contact are not seen. When a consciousness that apprehends feelings conditioned by nasally compounded sensory contact does not arise, it is the teacher because feelings conditioned by nasally compounded sensory contact are not seen. When a consciousness that apprehends feelings conditioned by lingually compounded sensory contact does not arise, it is the teacher because feelings conditioned by lingually compounded sensory contact are not seen. When a consciousness that apprehends feelings conditioned by corporeally compounded sensory contact does not arise, it is the teacher because feelings conditioned by corporeally compounded sensory contact are not seen. When a consciousness that apprehends feelings conditioned by mentally compounded sensory contact does not arise, it is the teacher because feelings conditioned by mentally compounded sensory contact are not seen.

“When a consciousness that apprehends the earth element does not arise, it is the teacher because the earth element is not seen. When a consciousness that apprehends the water element does not arise, it is the teacher because the water element is not seen. When a consciousness that apprehends the fire element does not arise, it is the teacher because the fire element is not seen. When a consciousness that apprehends the wind element does not arise, it is the teacher because the wind element is not seen. When a consciousness that apprehends the space element does not arise, it is the teacher because the space element is not seen. When a consciousness that apprehends the consciousness element does not arise, it is the teacher because the consciousness element is not seen.

“When a consciousness that apprehends ignorance does not arise, it is the teacher because ignorance is not seen. When a consciousness that apprehends formative predispositions does not arise, it is the teacher because formative predispositions are not seen. When a consciousness that apprehends consciousness does not arise, it is the teacher because consciousness is not seen. When a consciousness that apprehends name and form does not arise, it is the teacher because name and form are not seen. When a consciousness that apprehends the six sense fields does not arise, it is the teacher because the six sense fields are not seen. When a consciousness that apprehends sensory contact does not arise, it is the teacher because sensory contact is not seen. When a consciousness that apprehends sensation does not arise, it is the teacher because sensation is not seen. When a consciousness that apprehends craving does not arise, it is the teacher because craving is not seen. When a consciousness that apprehends grasping does not arise, it is the teacher because grasping is not seen. When a consciousness that apprehends the rebirth process does not arise, it is the teacher because the rebirth process is not seen. When a consciousness that apprehends birth does not arise, it is the teacher because birth is not seen. When a consciousness that apprehends aging and death does not arise, it is the teacher because aging and death are not seen.

“When a consciousness that apprehends the perfection of generosity does not arise, it is the teacher because the perfection of generosity is not seen. When a consciousness that apprehends the perfection of ethical discipline does not arise, it is the teacher because the perfection of ethical discipline is not seen. When a consciousness that apprehends the perfection of tolerance does not arise, it is the teacher because the perfection of tolerance is not seen. When a consciousness that apprehends the perfection of perseverance does not arise, it is the teacher because the perfection of perseverance is not seen. When a consciousness that apprehends the perfection of meditative concentration does not arise, it is the teacher because the perfection of meditative concentration is not seen. When a consciousness that apprehends the perfection of wisdom does not arise, it is the teacher because the perfection of wisdom is not seen.

“When a consciousness that apprehends the emptiness of internal phenomena does not arise, it is the teacher because the emptiness of internal phenomena is not seen. When a consciousness that apprehends the emptiness of external phenomena does not arise, it is the teacher because the emptiness of external phenomena is not seen. When a consciousness that apprehends the emptiness of external and internal phenomena does not arise, it is the teacher because the emptiness of external and internal phenomena is not seen. When a consciousness that apprehends the emptiness of emptiness does not arise, it is the teacher because the emptiness of emptiness is not seen. When a consciousness that apprehends the emptiness of great extent does not arise, it is the teacher because the emptiness of great extent is not seen. When a consciousness that apprehends the emptiness of ultimate reality does not arise, it is the teacher because the emptiness of ultimate reality is not seen. When a consciousness that apprehends the emptiness of conditioned phenomena does not arise, it is the teacher because the emptiness of conditioned phenomena is not seen. When a consciousness that apprehends the emptiness of unconditioned phenomena does not arise, it is the teacher because the emptiness of unconditioned phenomena is not seen. When a consciousness that apprehends the emptiness of the unlimited does not arise, it is the teacher because the emptiness of the unlimited is not seen. When a consciousness that apprehends the emptiness of that which has neither beginning nor end does not arise, it is the teacher because the emptiness of that which has neither beginning nor end is not seen. When a consciousness that apprehends the emptiness of nonexclusion does not arise, it is the teacher because the emptiness of nonexclusion is not seen. When a consciousness that apprehends the emptiness of inherent nature does not arise, it is the teacher because the emptiness of inherent nature is not seen. When a consciousness that apprehends the emptiness of all phenomena does not arise, it is the teacher because the emptiness of all phenomena is not seen. When a consciousness that apprehends the emptiness of intrinsic defining characteristics does not arise, it is the teacher because the emptiness of intrinsic defining characteristics is not seen. When a consciousness that apprehends the emptiness of that which cannot be apprehended does not arise, it is the teacher because the emptiness of that which cannot be apprehended is not seen. When a consciousness that apprehends the emptiness of nonentities does not arise, it is the teacher because the emptiness of nonentities is not seen. When a consciousness that apprehends the emptiness of essential nature does not arise, it is the teacher because the emptiness of essential nature is not seen. When a consciousness that apprehends the emptiness of an essential nature of nonentities does not arise, it is the teacher because the emptiness of an essential nature of nonentities is not seen.