Śāradvatīputra said, “Blessed Lord, as I understand the meaning of the words spoken by the Blessed One, there is no doubt that if bodhisattva great beings, from the time when they first set their mind on enlightenment, are not separated from the perfection of wisdom and skill in means, they will attain unsurpassed, perfect, complete enlightenment. If you ask why, Blessed Lord, it is because those bodhisattva great beings, from the time when they first set their mind on enlightenment, apprehend nobody who would fully awaken, nothing through which they would fully awaken, and nothing to which they may fully awaken, whether it be physical forms, feelings, perceptions, formative predispositions, or consciousness; the eyes, the ears, the nose, the tongue, the body, or the mental faculty; sights, sounds, odors, tastes, tangibles, or mental phenomena; visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact; the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element; ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, or aging and death; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas; or the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, the knowledge of the aspects of the path, all-aspect omniscience, or any phenomenon at all.
“Blessed Lord, in regard to the unsurpassed, perfect, complete enlightenment of those sons or daughters of good families in the vehicle of the bodhisattvas who are separated from the perfection of wisdom and skill in means, it should be known that it is in doubt. If you ask why, Blessed Lord, it is because no matter what acts of generosity those sons or daughters of good families in the vehicle of the bodhisattvas undertook, they undertook them all while grasping a mental image. Similarly, no matter what ethical discipline they maintained, no matter what tolerance they cultivated, no matter what perseverance they undertook, no matter what meditative concentration they became absorbed in, and no matter what wisdom they cultivated, they cultivated them all while grasping a mental image. Therefore, in regard to the unsurpassed, perfect, complete enlightenment of those sons or daughters of good families in the vehicle of the bodhisattvas, it should be known that it is in doubt.
“Therefore, Blessed Lord, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete enlightenment should not be separated from the perfection of wisdom and skill in means. Staying in the perfection of wisdom and with skill in means, and with a mind without mental images, they should, without apprehending anything, undertake acts of generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom. They should practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities. They should practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path. They should practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways. They should practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas. They should practice the fruit of having entered the stream, practice the fruit of once-returner, practice the fruit of non-returner, practice arhatship, practice individual enlightenment, practice the knowledge of the aspects of the path, and practice all-aspect omniscience.”
Then the gods living in the realm of desire and living in the realm of form said to the Blessed One, “In that case, Blessed Lord, unsurpassed, perfect, complete enlightenment is difficult to manifest because bodhisattva great beings indeed attain full awakening to all phenomena, and yet all those phenomena are nonexistent and cannot be apprehended.”
“It is so, gods, it is so!” replied the Blessed One. “Gods, unsurpassed, perfect, complete enlightenment is difficult to manifest. Gods, I indeed attained full awakening to all phenomena in all aspects. Ultimately, however, I did not apprehend any phenomena at all—anybody who would attain full awakening, anything through which I might attain full awakening, and anything to which I might fully awaken. If you ask why, gods, it is because all phenomena are absolutely pure.”
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, you said, ‘Unsurpassed, perfect, complete enlightenment is difficult to manifest.’ The way I understand the meaning of what the Blessed One said, when I think about it, Blessed Lord, is that it would not be difficult to fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, Blessed Lord, it is because nobody who would attain full awakening exists, nothing through which they might attain full awakening exists, and nothing to which they might fully awaken exists—all phenomena are empty. All phenomena being empty, anyone who might attain full awakening, anything through which they might attain full awakening, and anything to which they might fully awaken—such phenomena are nonexistent.
“If you ask why, Blessed Lord, it is because all phenomena are empty. Any phenomenon for increasing or for reducing anything—be it the undertaking of acts of generosity, the maintaining of ethical discipline, the cultivation of tolerance, the undertaking of perseverance, the absorption in meditative concentration, or the cultivation of wisdom; the cultivation of the emptiness of internal phenomena, the cultivation of the emptiness of external phenomena, the cultivation of the emptiness of external and internal phenomena, the cultivation of the emptiness of emptiness, the cultivation of the emptiness of great extent, the cultivation of the emptiness of ultimate reality, the cultivation of the emptiness of conditioned phenomena, the cultivation of the emptiness of unconditioned phenomena, the cultivation of the emptiness of the unlimited, the cultivation of the emptiness of that which has neither beginning nor end, the cultivation of the emptiness of nonexclusion, the cultivation of the emptiness of inherent nature, the cultivation of the emptiness of all phenomena, the cultivation of the emptiness of intrinsic defining characteristics, the cultivation of the emptiness of that which cannot be apprehended, the cultivation of the emptiness of nonentities, the cultivation of the emptiness of essential nature, or the cultivation of the emptiness of an essential nature of nonentities; the cultivation of the applications of mindfulness, the cultivation of the correct exertions, the cultivation of the supports for miraculous ability, the cultivation of the faculties, the cultivation of the powers, the cultivation of the branches of enlightenment, or the cultivation of the noble eightfold path; the cultivation of the truths of the noble ones, the cultivation of the meditative concentrations, the cultivation of the immeasurable attitudes, the cultivation of the formless absorptions, the cultivation of the liberations, the cultivation of the serial steps of meditative absorption, the cultivation of the emptiness, signlessness, and wishlessness gateways to liberation, the cultivation of the extrasensory powers, the cultivation of the meditative stabilities, or the cultivation of the dhāraṇī gateways; the cultivation of the powers of the tathāgatas, the cultivation of the fearlessnesses, the cultivation of the kinds of exact knowledge, the cultivation of great compassion, or the cultivation of the eighteen distinct qualities of the buddhas; or the cultivation of the fruit of having entered the stream, the cultivation of the fruit of once-returner, the cultivation of the fruit of non-returner, the cultivation of arhatship, the cultivation of individual enlightenment, the cultivation of the knowledge of the aspects of the path, or the training for the purpose of all-aspect omniscience—all those phenomena are nonexistent. So, anyone who might attain full awakening, anything through which they might attain full awakening, and anything to which they might fully awaken—all those phenomena are indeed empty. So, Blessed Lord, for this reason, it is easy for bodhisattva great beings to fully awaken to unsurpassed, perfect, complete enlightenment.
“If you ask why, Blessed Lord, it is because physical forms are empty of the essential nature of physical forms, feelings are empty of the essential nature of feelings, perceptions are empty of the essential nature of perceptions, formative predispositions are empty of the essential nature of formative predispositions, and consciousness is empty of the essential nature of consciousness. The eyes are empty of the essential nature of the eyes, the ears are empty of the essential nature of the ears, the nose is empty of the essential nature of the nose, the tongue is empty of the essential nature of the tongue, the body is empty of the essential nature of the body, and the mental faculty is empty of the essential nature of the mental faculty. Sights are empty of the essential nature of sights, sounds are empty of the essential nature of sounds, odors are empty of the essential nature of odors, tastes are empty of the essential nature of tastes, tangibles are empty of the essential nature of tangibles, and mental phenomena are empty of the essential nature of mental phenomena. Visual consciousness is empty of the essential nature of visual consciousness, auditory consciousness is empty of the essential nature of auditory consciousness, olfactory consciousness is empty of the essential nature of olfactory consciousness, gustatory consciousness is empty of the essential nature of gustatory consciousness, tactile consciousness is empty of the essential nature of tactile consciousness, and mental consciousness is empty of the essential nature of mental consciousness. Visually compounded sensory contact is empty of the essential nature of visually compounded sensory contact, aurally compounded sensory contact is empty of the essential nature of aurally compounded sensory contact, nasally compounded sensory contact is empty of the essential nature of nasally compounded sensory contact, lingually compounded sensory contact is empty of the essential nature of lingually compounded sensory contact, corporeally compounded sensory contact is empty of the essential nature of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of the essential nature of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are empty of the essential nature of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of the essential nature of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of the essential nature of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of the essential nature of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of the essential nature of feelings conditioned by corporeally compounded sensory contact. And feelings conditioned by mentally compounded sensory contact are empty of the essential nature of feelings conditioned by mentally compounded sensory contact.
“The earth element is empty of the essential nature of the earth element, the water element is empty of the essential nature of the water element, the fire element is empty of the essential nature of the fire element, the wind element is empty of the essential nature of the wind element, the space element is empty of the essential nature of the space element, and the consciousness element is empty of the essential nature of the consciousness element.
“Ignorance is empty of the essential nature of ignorance, formative predispositions are empty of the essential nature of formative predispositions, consciousness is empty of the essential nature of consciousness, name and form are empty of the essential nature of name and form, the six sense fields are empty of the essential nature of the six sense fields, sensory contact is empty of the essential nature of sensory contact, sensation is empty of the essential nature of sensation, craving is empty of the essential nature of craving, grasping is empty of the essential nature of grasping, the rebirth process is empty of the essential nature of the rebirth process, birth is empty of the essential nature of birth, and aging and death are empty of the essential nature of aging and death.
“The perfection of generosity is empty of the essential nature of the perfection of generosity, the perfection of ethical discipline is empty of the essential nature of the perfection of ethical discipline, the perfection of tolerance is empty of the essential nature of the perfection of tolerance, the perfection of perseverance is empty of the essential nature of the perfection of perseverance, the perfection of meditative concentration is empty of the essential nature of the perfection of meditative concentration, and the perfection of wisdom is empty of the essential nature of the perfection of wisdom.
“The emptiness of internal phenomena is empty of the essential nature of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the essential nature of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the essential nature of the emptiness of external and internal phenomena, emptiness of great extent is empty of the essential nature of the emptiness of great extent, the emptiness of ultimate reality is empty of the essential nature of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the essential nature of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the essential nature of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the essential nature of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the essential nature of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the essential nature of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the essential nature of the emptiness of inherent nature, the emptiness of all phenomena is empty of the essential nature of the emptiness of all phenomena, the emptiness of essential defining characteristics is empty of the essential nature of the emptiness of essential defining characteristics, the emptiness of that which cannot be apprehended is empty of the essential nature of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the essential nature of the emptiness of nonentities, the emptiness of essential nature is empty of the essential nature of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the essential nature of the emptiness of an essential nature of nonentities.
“The applications of mindfulness are empty of the essential nature of the applications of mindfulness, the correct exertions are empty of the essential nature of the correct exertions, the supports for miraculous ability are empty of the essential nature of the supports for miraculous ability, the faculties are empty of the essential nature of the faculties, the powers are empty of the essential nature of the powers, the branches of enlightenment are empty of the essential nature of the branches of enlightenment, and the noble eightfold path is empty of the essential nature of the noble eightfold path.
“The truths of the noble ones are empty of the essential nature of the truths of the noble ones, the meditative concentrations are empty of the essential nature of the meditative concentrations, the immeasurable attitudes are empty of the essential nature of the immeasurable attitudes, the formless absorptions are empty of the essential nature of the formless absorptions, the liberations are empty of the essential nature of the liberations, the serial steps of meditative absorption are empty of the essential nature of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the essential nature of the extrasensory powers, the meditative stabilities are empty of the essential nature of the meditative stabilities, and the dhāraṇī gateways are empty of the essential nature of the dhāraṇī gateways.
“The ten powers of the tathāgatas are empty of the essential nature of the ten powers of the tathāgatas, the fearlessnesses are empty of the essential nature of the fearlessnesses, the kinds of exact knowledge are empty of the essential nature of the kinds of exact knowledge, great compassion is empty of the essential nature of great compassion, and the distinct qualities of the buddhas are empty of the essential nature of the distinct qualities of the buddhas.
“The fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, the fruit of once-returner is empty of the essential nature of the fruit of once-returner, the fruit of non-returner is empty of the essential nature of the fruit of non-returner, arhatship is empty of the essential nature of arhatship, individual enlightenment is empty of the essential nature of individual enlightenment, the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and all-aspect omniscience is empty of the essential nature of all-aspect omniscience.”
Then the venerable Śāradvatīputra said to the venerable Subhūti, “Venerable Subhūti, for this reason it is difficult to fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, Venerable Subhūti, it is because space does not entertain the thought, ‘I must fully awaken to unsurpassed, perfect, complete enlightenment,’ and in the same way, Venerable Subhūti, bodhisattva great beings also do not entertain the thought, ‘I must fully awaken to unsurpassed, perfect, complete enlightenment.’ If you ask why, it is because all phenomena are the same as space. And yet bodhisattva great beings, resolutely believing that all phenomena resemble space, fully awaken to unsurpassed, perfect, complete enlightenment. If, while resolutely believing that all phenomena resemble space, it is easy for bodhisattva great beings to fully awaken—if it is not difficult for them to fully awaken—to unsurpassed, perfect, complete enlightenment, then bodhisattvas numerous as the grains of sand of the River Gaṅgā, would not become irreversible from unsurpassed, perfect, complete enlightenment. For this reason, Venerable Subhūti, I understand it is difficult to fully awaken; it is not easy to fully awaken to unsurpassed, perfect, complete enlightenment.”
“Well then, Venerable Śāradvatīputra, do you think that physical forms regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do perceptions regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do formative predispositions regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that the eyes regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the ears regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the nose regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the tongue regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the body regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the mental faculty regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that sights regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do sounds regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do odors regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do tastes regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do tangibles regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do mental phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that visual consciousness regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does auditory consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does olfactory consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does gustatory consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does tactile consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does mental consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that visually compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does aurally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does nasally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does lingually compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does corporeally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does mentally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that feelings conditioned by visually compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings conditioned by aurally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings conditioned by nasally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings conditioned by lingually compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings conditioned by corporeally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do feelings conditioned by mentally compounded sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that the earth element regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the water element regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the fire element regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the wind element regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the space element regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the consciousness element regress from unsurpassed, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that ignorance regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do formative predispositions regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does consciousness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do name and form regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the six sense fields regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does sensory contact regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does sensation regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does craving regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does grasping regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the rebirth process regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does birth regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do aging and death regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that the perfection of generosity regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the perfection of ethical discipline regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the perfection of tolerance regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the perfection of perseverance regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the perfection of meditative concentration regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the perfection of wisdom regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that the emptiness of internal phenomena regresses from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of external phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of external and internal phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of emptiness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of great extent regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of ultimate reality regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of conditioned phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of unconditioned phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of the unlimited regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of that which has neither beginning nor end regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of nonexclusion regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of inherent nature regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of all phenomena regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of intrinsic defining characteristics regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of that which cannot be apprehended regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of nonentities regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of essential nature regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the emptiness of an essential nature of nonentities regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that the applications of mindfulness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.