Chapter 34
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound. Blessed Lord, this perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an immeasurable purpose. This perfection of wisdom is established for an inestimable purpose. This perfection of wisdom is established for an unappraisable purpose.915 Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”
“It is so, Subhūti, it is so,” replied the Blessed One. “This perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an inconceivable purpose. This perfection of wisdom is established for an immeasurable purpose. This perfection of wisdom is established for an inestimable purpose. This perfection of wisdom is established for a purpose that is equal to the unequaled.
“If you ask why, Subhūti, it is because the five perfections916 are subsumed within this profound perfection of wisdom. Subhūti, the emptiness of internal phenomena is subsumed, the emptiness of external phenomena is subsumed, the emptiness of external and internal phenomena is subsumed, the emptiness of emptiness is subsumed, the emptiness of great extent is subsumed, the emptiness of ultimate reality is subsumed, the emptiness of conditioned phenomena is subsumed, the emptiness of unconditioned phenomena is subsumed, the emptiness of the unlimited is subsumed, the emptiness of that which has neither beginning nor end is subsumed, the emptiness of nonexclusion is subsumed, the emptiness of inherent nature is subsumed, the emptiness of all phenomena is subsumed, the emptiness of intrinsic defining characteristics is subsumed, the emptiness of that which cannot be apprehended is subsumed, the emptiness of nonentities is subsumed, the emptiness of essential nature is subsumed, and the emptiness of an essential nature of nonentities is subsumed; the four applications of mindfulness are subsumed, the four correct exertions are subsumed, the four supports for miraculous ability are subsumed, the five faculties are subsumed, the five powers are subsumed, the seven branches of enlightenment are subsumed, and the noble eightfold path is subsumed; the four truths of the noble ones are subsumed, the four meditative concentrations are subsumed, the four immeasurable attitudes are subsumed, the four formless absorptions are subsumed, the eight liberations are subsumed, the nine serial steps of meditative absorption are subsumed, the emptiness, signlessness, and wishlessness gateways to liberation are subsumed, the extrasensory powers are subsumed, the meditative stabilities are subsumed, and the dhāraṇī gateways are subsumed; the ten powers of the tathāgatas are subsumed, the four fearlessnesses are subsumed, the four kinds of exact knowledge are subsumed, great loving kindness is subsumed, great compassion is subsumed, and the eighteen distinct qualities of the buddhas are subsumed; and the fruit of having entered the stream is subsumed, the fruit of once-returner is subsumed, the fruit of non-returner is subsumed, arhatship is subsumed, individual enlightenment is subsumed, the knowledge of the aspects of the path is subsumed, and all-aspect omniscience is subsumed within this profound perfection of wisdom.
“To illustrate, Subhūti, it is just as when a king of the royal caste who has been invested with power through a coronation and is secure in his dominion delegates all the royal functions and national duties, whatever is appropriate, to a minister. At that time, he will have few concerns for those royal functions and national duties, and will have relinquished their burden. In the same way, Subhūti, all the attributes, whatever they may be—the attributes of the śrāvakas, or the attributes of the pratyekabuddhas, or the attributes of the bodhisattvas, or the attributes of the buddhas—are subsumed within the perfection of wisdom. And it is the perfection of wisdom that does their work. Therefore, Subhūti, this perfection of wisdom is established for great work. This perfection of wisdom is established for inconceivable work. This perfection of wisdom is established for inestimable work. This perfection of wisdom is established for immeasurable work. This perfection of wisdom is established for work that is equal to the unequaled.
“If you ask why, Subhūti, it is because this profound perfection of wisdom is established so that one does not appropriate and fixate on physical forms, is established so that one does not appropriate and fixate on feelings, is established so that one does not appropriate and fixate on perceptions, is established so that one does not appropriate and fixate on formative predispositions, and is established so that one does not appropriate and fixate on and consciousness. It is established so that one does not appropriate and fixate on the eyes, is established so that one does not appropriate and fixate on the ears, is established so that one does not appropriate and fixate on the nose, is established so that one does not appropriate and fixate on the tongue, is established so that one does not appropriate and fixate on the body, and is established so that one does not appropriate and fixate on the mental faculty. It is established so that one does not appropriate and fixate on sights, is established so that one does not appropriate and fixate on sounds, is established so that one does not appropriate and fixate on odors, is established so that one does not appropriate and fixate on tastes, is established so that one does not appropriate and fixate on tangibles, and is established so that one does not appropriate and fixate on mental phenomena. It is established so that one does not appropriate and fixate on visual consciousness, is established so that one does not appropriate and fixate on auditory consciousness, is established so that one does not appropriate and fixate on olfactory consciousness, is established so that one does not appropriate and fixate on gustatory consciousness, is established so that one does not appropriate and fixate on tactile consciousness, and is established so that one does not appropriate and fixate on mental consciousness. It is established so that one does not appropriate and fixate on visually compounded sensory contact, is established so that one does not appropriate and fixate on aurally compounded sensory contact, is established so that one does not appropriate and fixate on nasally compounded sensory contact, is established so that one does not appropriate and fixate on lingually compounded sensory contact, is established so that one does not appropriate and fixate on corporeally compounded sensory contact, and is established so that one does not appropriate and fixate on mentally compounded sensory contact. It is established so that one does not appropriate and fixate on feelings conditioned by visually compounded sensory contact, is established so that one does not appropriate and fixate on feelings conditioned by aurally compounded sensory contact, is established so that one does not appropriate and fixate on feelings conditioned by nasally compounded sensory contact, is established so that one does not appropriate and fixate on feelings conditioned by lingually compounded sensory contact, is established so that one does not appropriate and fixate on feelings conditioned by corporeally compounded sensory contact, and is established so that one does not appropriate and fixate on feelings conditioned by mentally compounded sensory contact. It is established so that one does not appropriate and fixate on the earth element, is established so that one does not appropriate and fixate on the water element, is established so that one does not appropriate and fixate on the fire element, is established so that one does not appropriate and fixate on the wind element, is established so that one does not appropriate and fixate on the space element, and is established so that one does not appropriate and fixate on the consciousness element. It is established so that one does not appropriate and fixate on ignorance, is established so that one does not appropriate and fixate on formative predispositions, is established so that one does not appropriate and fixate on consciousness, is established so that one does not appropriate and fixate on name and form, is established so that one does not appropriate and fixate on the six sense fields, is established so that one does not appropriate and fixate on sensory contact, is established so that one does not appropriate and fixate on sensation, is established so that one does not appropriate and fixate on craving, is established so that one does not appropriate and fixate on grasping, is established so that one does not appropriate and fixate on the rebirth process, is established so that one does not appropriate and fixate on birth, and is established so that one does not appropriate and fixate on aging and death. It is established so that one does not appropriate and fixate on the perfection of generosity, is established so that one does not appropriate and fixate on the perfection of ethical discipline, is established so that one does not appropriate and fixate on the perfection of tolerance, is established so that one does not appropriate and fixate on the perfection of perseverance, is established so that one does not appropriate and fixate on the perfection of meditative concentration, and is established so that one does not appropriate and fixate on the perfection of wisdom. It is established so that one does not appropriate and fixate on the emptiness of internal phenomena, is established so that one does not appropriate and fixate on the emptiness of external phenomena, is established so that one does not appropriate and fixate on the emptiness of external and internal phenomena, is established so that one does not appropriate and fixate on the emptiness of emptiness, is established so that one does not appropriate and fixate on the emptiness of great extent, is established so that one does not appropriate and fixate on the emptiness of ultimate reality, is established so that one does not appropriate and fixate on the emptiness of conditioned phenomena, is established so that one does not appropriate and fixate on the emptiness of unconditioned phenomena, is established so that one does not appropriate and fixate on the emptiness of the unlimited, is established so that one does not appropriate and fixate on the emptiness of that which has neither beginning nor end, is established so that one does not appropriate and fixate on the emptiness of nonexclusion, is established so that one does not appropriate and fixate on the emptiness of inherent nature, is established so that one does not appropriate and fixate on the emptiness of all phenomena, is established so that one does not appropriate and fixate on the emptiness of intrinsic defining characteristics, is established so that one does not appropriate and fixate on the emptiness of that which cannot be apprehended, is established so that one does not appropriate and fixate on the emptiness of nonentities, is established so that one does not appropriate and fixate on the emptiness of essential nature, and is established so that one does not appropriate and fixate on the emptiness of an essential nature of nonentities. It is established so that one does not appropriate and fixate on the applications of mindfulness, is established so that one does not appropriate and fixate on the correct exertions, is established so that one does not appropriate and fixate on the supports for miraculous ability, is established so that one does not appropriate and fixate on the faculties, is established so that one does not appropriate and fixate on the powers, is established so that one does not appropriate and fixate on the branches of enlightenment, and is established so that one does not appropriate and fixate on the noble eightfold path. It is established so that one does not appropriate and fixate on the truths of the noble ones, is established so that one does not appropriate and fixate on the meditative concentrations, is established so that one does not appropriate and fixate on the immeasurable attitudes, is established so that one does not appropriate and fixate on the formless absorptions, is established so that one does not appropriate and fixate on the liberations, is established so that one does not appropriate and fixate on the serial steps of meditative absorption, is established so that one does not appropriate and fixate on the emptiness, signlessness, and wishlessness gateways to liberation, is established so that one does not appropriate and fixate on the extrasensory powers, is established so that one does not appropriate and fixate on the meditative stabilities, and is established so that one does not appropriate and fixate on the dhāraṇī gateways. It is established so that one does not appropriate and fixate on the ten powers of the tathāgatas, is established so that one does not appropriate and fixate on the four fearlessnesses, is established so that one does not appropriate and fixate on the four kinds of exact knowledge, is established so that one does not appropriate and fixate on great loving kindness, is established so that one does not appropriate and fixate on great compassion, and is established so that one does not appropriate and fixate on the eighteen distinct qualities of the buddhas. It is established so that one does not appropriate and fixate on the fruit of having entered the stream, is established so that one does not appropriate and fixate on the fruit of once-returner, is established so that one does not appropriate and fixate on the fruit of non-returner, is established so that one does not appropriate and fixate on arhatship, is established so that one does not appropriate and fixate on individual enlightenment, is established so that one does not appropriate and fixate on the knowledge of the aspects of the path, is established so that one does not appropriate and fixate on all-aspect omniscience, and is established so that one does not appropriate and fixate on unsurpassed, perfect, complete enlightenment.”
“Blessed Lord,” asked Subhūti, “how is this perfection of wisdom established so that one does not appropriate and fixate on physical forms? How is it established so that one does not appropriate and fixate on feelings? How is it established so that one does not appropriate and fixate on perceptions? How is it established so that one does not appropriate and fixate on formative predispositions? How is it established so that one does not appropriate and fixate on and consciousness?
“How is it established so that one does not appropriate and fixate on the eyes? How is it established so that one does not appropriate and fixate on the ears? How is it established so that one does not appropriate and fixate on the nose? How is it established so that one does not appropriate and fixate on the tongue? How is it established so that one does not appropriate and fixate on the body? How is it established so that one does not appropriate and fixate on the mental faculty?
“How is it established so that one does not appropriate and fixate on sights? How is it established so that one does not appropriate and fixate on sounds? How is it established so that one does not appropriate and fixate on odors? How is it established so that one does not appropriate and fixate on tastes? How is it established so that one does not appropriate and fixate on tangibles? How is it established so that one does not appropriate and fixate on mental phenomena?
“How is it established so that one does not appropriate and fixate on visual consciousness? How is it established so that one does not appropriate and fixate on auditory consciousness? How is it established so that one does not appropriate and fixate on olfactory consciousness? How is it established so that one does not appropriate and fixate on gustatory consciousness? How is it established so that one does not appropriate and fixate on tactile consciousness? How is it established so that one does not appropriate and fixate on mental consciousness?
“How is it established so that one does not appropriate and fixate on visually compounded sensory contact? How is it established so that one does not appropriate and fixate on aurally compounded sensory contact? How is it established so that one does not appropriate and fixate on nasally compounded sensory contact? How is it established so that one does not appropriate and fixate on lingually compounded sensory contact? How is it established so that one does not appropriate and fixate on corporeally compounded sensory contact? How is it established so that one does not appropriate and fixate on mentally compounded sensory contact?
“How is it established so that one does not appropriate and fixate on feelings conditioned by visually compounded sensory contact? How is it established so that one does not appropriate and fixate on feelings conditioned by aurally compounded sensory contact? How is it established so that one does not appropriate and fixate on feelings conditioned by nasally compounded sensory contact? How is it established so that one does not appropriate and fixate on feelings conditioned by lingually compounded sensory contact? How is it established so that one does not appropriate and fixate on feelings conditioned by corporeally compounded sensory contact? How is it established so that one does not appropriate and fixate on feelings conditioned by mentally compounded sensory contact?
“How is it established so that one does not appropriate and fixate on the earth element? How is it established so that one does not appropriate and fixate on the water element? How is it established so that one does not appropriate and fixate on the fire element? How is it established so that one does not appropriate and fixate on the wind element? How is it established so that one does not appropriate and fixate on the space element? How is it established so that one does not appropriate and fixate on the consciousness element?
“How is it established so that one does not appropriate and fixate on ignorance? How is it established so that one does not appropriate and fixate on formative predispositions? How is it established so that one does not appropriate and fixate on consciousness? How is it established so that one does not appropriate and fixate on name and form? How is it established so that one does not appropriate and fixate on the six sense fields? How is it established so that one does not appropriate and fixate on sensory contact? How is it established so that one does not appropriate and fixate on sensation? How is it established so that one does not appropriate and fixate on craving? How is it established so that one does not appropriate and fixate on grasping? How is it established so that one does not appropriate and fixate on the rebirth process? How is it established so that one does not appropriate and fixate on birth? How is it established so that one does not appropriate and fixate on aging and death?
“How is it established so that one does not appropriate and fixate on the perfection of generosity? How is it established so that one does not appropriate and fixate on the perfection of ethical discipline? How is it established so that one does not appropriate and fixate on the perfection of tolerance? How is it established so that one does not appropriate and fixate on the perfection of perseverance? How is it established so that one does not appropriate and fixate on the perfection of meditative concentration? How is it established so that one does not appropriate and fixate on the perfection of wisdom?
“How is it established so that one does not appropriate and fixate on the emptiness of internal phenomena? How is it established so that one does not appropriate and fixate on the emptiness of external phenomena? How is it established so that one does not appropriate and fixate on the emptiness of external and internal phenomena? How is it established so that one does not appropriate and fixate on the emptiness of emptiness? How is it established so that one does not appropriate and fixate on the emptiness of great extent? How is it established so that one does not appropriate and fixate on the emptiness of ultimate reality? How is it established so that one does not appropriate and fixate on the emptiness of conditioned phenomena? How is it established so that one does not appropriate and fixate on the emptiness of unconditioned phenomena? How is it established so that one does not appropriate and fixate on the emptiness of the unlimited? How is it established so that one does not appropriate and fixate on the emptiness of that which has neither beginning nor end? How is it established so that one does not appropriate and fixate on the emptiness of nonexclusion? How is it established so that one does not appropriate and fixate on the emptiness of inherent nature? How is it established so that one does not appropriate and fixate on the emptiness of all phenomena? How is it established so that one does not appropriate and fixate on the emptiness of intrinsic defining characteristics? How is it established so that one does not appropriate and fixate on the emptiness of that which cannot be apprehended? How is it established so that one does not appropriate and fixate on the emptiness of nonentities? How is it established so that one does not appropriate and fixate on the emptiness of essential nature? How is it established so that one does not appropriate and fixate on the emptiness of an essential nature of nonentities?
“How is it established so that one does not appropriate and fixate on the applications of mindfulness? How is it established so that one does not appropriate and fixate on the correct exertions? How is it established so that one does not appropriate and fixate on the supports for miraculous ability? How is it established so that one does not appropriate and fixate on the faculties? How is it established so that one does not appropriate and fixate on the powers? How is it established so that one does not appropriate and fixate on the branches of enlightenment? How is it established so that one does not appropriate and fixate on the noble eightfold path?
“How is it established so that one does not appropriate and fixate on the truths of the noble ones? How is it established so that one does not appropriate and fixate on the meditative concentrations? How is it established so that one does not appropriate and fixate on the immeasurable attitudes? How is it established so that one does not appropriate and fixate on the formless absorptions? How is it established so that one does not appropriate and fixate on the eight liberations? How is it established so that one does not appropriate and fixate on the nine serial steps of meditative absorption? How is it established so that one does not appropriate and fixate on the emptiness, signlessness, and wishlessness gateways to liberation? How is it established so that one does not appropriate and fixate on the extrasensory powers? How is it established so that one does not appropriate and fixate on the meditative stabilities? How is it established so that one does not appropriate and fixate on the dhāraṇī gateways?
“How is it established so that one does not appropriate and fixate on the ten powers of the tathāgatas? How is it established so that one does not appropriate and fixate on the four fearlessnesses? How is it established so that one does not appropriate and fixate on the four kinds of exact knowledge? How is it established so that one does not appropriate and fixate on great loving kindness? How is it established so that one does not appropriate and fixate on great compassion? How is it established so that one does not appropriate and fixate on the eighteen distinct qualities of the buddhas?
“How is it established so that one does not appropriate and fixate on the fruit of having entered the stream? How is it established so that one does not appropriate and fixate on the fruit of once-returner? How is it established so that one does not appropriate and fixate on the fruit of non-returner? How is it established so that one does not appropriate and fixate on arhatship? How is it established so that one does not appropriate and fixate on individual enlightenment? How is it established so that one does not appropriate and fixate on the knowledge of the aspects of the path? How is it established so that one does not appropriate and fixate on all-aspect omniscience? How is it established so that one does not appropriate and fixate on unsurpassed, perfect, complete enlightenment?”
“What do you think, Subhūti,” asked the Blessed One, “do you observe physical forms that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe perceptions that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe formative predispositions that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe eyes that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe ears that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe a nose that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe a tongue that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe a body that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe a mental faculty that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe sights that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe sounds that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe odors that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe tastes that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe tangibles that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe mental phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe visual consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe auditory consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe olfactory consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe gustatory consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe tactile consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe mental consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe visually compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe aurally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe nasally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe lingually compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe corporeally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe mentally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by visually compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by aurally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by nasally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by lingually compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by corporeally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe feelings conditioned by mentally compounded sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the earth element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the water element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the fire element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the wind element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the space element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the consciousness element that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe ignorance that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe formative predispositions that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe consciousness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe name and form that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the six sense fields that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe sensory contact that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe sensation that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe craving that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe grasping that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the rebirth process that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe birth that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe aging and death that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of generosity that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of ethical discipline that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of tolerance that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of perseverance that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of meditative concentration that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the perfection of wisdom that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of internal phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of external phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of external and internal phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of emptiness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of great extent that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of ultimate reality that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of conditioned phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of unconditioned phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of the unlimited that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of that which has neither beginning nor end that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of nonexclusion that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of inherent nature that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of all phenomena that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of intrinsic defining characteristics that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of that which cannot be apprehended that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of nonentities that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of essential nature that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness of an essential nature of nonentities that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the applications of mindfulness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the correct exertions that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the supports for miraculous ability that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the faculties that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the powers that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the branches of enlightenment that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the noble eightfold path that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the truths of the noble ones that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the meditative concentrations that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the immeasurable attitudes that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the formless absorptions that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the liberations that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the serial steps of meditative absorption that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the emptiness, signlessness, and wishlessness gateways to liberation that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the extrasensory powers that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“What do you think, Subhūti,” asked the Blessed One, “do you observe the meditative stabilities that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the dhāraṇī gateways that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the powers of the tathāgatas that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the fearlessnesses that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the kinds of exact knowledge that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe great loving kindness that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe great compassion that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the distinct qualities of the buddhas that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the fruit of having entered the stream that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the fruit of once-returner that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the fruit of non-returner that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe arhatship that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe individual enlightenment that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe the knowledge of the aspects of the path that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“What do you think, Subhūti,” asked the Blessed One, “do you observe all-aspect omniscience that could be appropriated or could be fixated on? Do you observe a phenomenon that could appropriate or could fixate, or with which one could appropriate or could fixate?”
“No, Blessed Lord,” he said.
“Excellent, excellent, Subhūti!” said the Blessed One. “Subhūti, I also do not observe physical forms, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe perceptions, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe formative predispositions, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe consciousness and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe the eyes, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the ears, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the nose, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the tongue, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the body, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the mental faculty, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe sights, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe sounds, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe odors, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe tastes, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe tangibles, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe mental phenomena, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them.
“Subhūti, I also do not observe visual consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe auditory consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe olfactory consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe gustatory consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe tactile consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe mental consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe visually compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe aurally compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe nasally compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe lingually compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe corporeally compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe mentally compounded sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe feelings conditioned by visually compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings conditioned by aurally compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings conditioned by nasally compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings conditioned by lingually compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings conditioned by corporeally compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings conditioned by mentally compounded sensory contact, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them.
“Subhūti, I also do not observe the earth element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the water element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the fire element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the wind element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the space element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the consciousness element, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.