“Well then, do the correct exertions regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the supports for miraculous ability regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the faculties regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the powers regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the branches of enlightenment regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the noble eightfold path regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the truths of the noble ones regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the meditative concentrations regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the immeasurable attitudes regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the formless absorptions regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the liberations regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the serial steps of meditative absorption regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the emptiness, signlessness, and wishlessness gateways to liberation regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the extrasensory powers regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the meditative stabilities regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the dhāraṇī gateways regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the powers of the tathāgatas regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the fearlessnesses regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the kinds of exact knowledge regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does great loving kindness regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does great compassion regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, do the eighteen distinct qualities of the buddhas regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does omniscience regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does the knowledge of the aspects of the path regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Well then, does all-aspect omniscience regress from unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Venerable Śāradvatīputra, do you think that some kind of thing other than physical forms that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than perceptions that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than formative predispositions that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than the eyes that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the ears that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the nose that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the tongue that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the body that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the mental faculty that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than sights that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than sounds that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than odors that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than tastes that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than tangibles that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than mental phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than visual consciousness that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than auditory consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than olfactory consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than gustatory consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than tactile consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than mental consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than visually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than aurally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than nasally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than lingually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than corporeally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than mentally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than feelings conditioned by visually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings conditioned by aurally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings conditioned by nasally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings conditioned by lingually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings conditioned by corporeally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than feelings conditioned by mentally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than the earth element that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the water element that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the fire element that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the wind element that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the space element that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the consciousness element that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than ignorance that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than formative predispositions that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than consciousness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than name and form that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the six sense fields that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than sensory contact that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than sensation that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than craving that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than grasping that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the rebirth process that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than birth that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than aging and death that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than the perfection of generosity that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the perfection of ethical discipline that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the perfection of tolerance that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the perfection of perseverance that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the perfection of meditative concentration that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the perfection of wisdom that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than the emptiness of internal phenomena that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of external phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of external and internal phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of emptiness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of great extent that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of ultimate reality that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of conditioned phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of unconditioned phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of the unlimited that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of that which has neither beginning nor end that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of nonexclusion that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of inherent nature that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of all phenomena that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of intrinsic defining characteristics that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of that which cannot be apprehended that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of nonentities that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of essential nature that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness of an essential nature of nonentities that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, Venerable Śāradvatīputra, do you think that some kind of thing other than the applications of mindfulness that regresses from unsurpassed, perfect, complete enlightenment can be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the correct exertions that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the supports for miraculous ability that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the faculties that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the powers that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the branches of enlightenment that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the noble eightfold path that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the truths of the noble ones that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the meditative concentrations that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the immeasurable attitudes that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the formless absorptions that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the liberations that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the serial steps of meditative absorption that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the emptiness, signlessness, and wishlessness gateways to liberation that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the extrasensory powers that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the meditative stabilities that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the dhāraṇī gateways that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the powers of the tathāgatas that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the fearlessnesses that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the kinds of exact knowledge that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than great loving kindness that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than great compassion that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the eighteen distinct qualities of the buddhas that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the fruit of having entered the stream that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the fruit of once-returner that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the fruit of non-returner that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than arhatship that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than individual enlightenment that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than the knowledge of the aspects of the path that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
“Well then, can some kind of thing other than all-aspect omniscience that regresses from unsurpassed, perfect, complete enlightenment be apprehended?” asked Subhūti.
Subhūti then asked, “Venerable Śāradvatīputra, do you think that the real nature of physical forms regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings regresses from unsurpassed, perfect, complete enlightenment; or the real nature of perceptions regresses from unsurpassed, perfect, complete enlightenment; or the real nature of formative predispositions regresses from unsurpassed, perfect, complete enlightenment; or the real nature of consciousness regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of the eyes regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the ears regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the nose regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the tongue regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the body regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the mental faculty regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of sights regresses from unsurpassed, perfect, complete enlightenment; or the real nature of sounds regresses from unsurpassed, perfect, complete enlightenment; or the real nature of odors regresses from unsurpassed, perfect, complete enlightenment; or the real nature of tastes regresses from unsurpassed, perfect, complete enlightenment; or the real nature of tangibles regresses from unsurpassed, perfect, complete enlightenment; or the real nature of mental phenomena regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of visual consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of auditory consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of olfactory consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of gustatory consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of tactile consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of mental consciousness regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of visually compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of aurally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of nasally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of lingually compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of corporeally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of mentally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of feelings conditioned by visually compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings conditioned by aurally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings conditioned by nasally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings conditioned by lingually compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings conditioned by corporeally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of feelings conditioned by mentally compounded sensory contact regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of the earth element regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the water element regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the fire element regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the wind element regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the space element regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the consciousness element regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of ignorance regresses from unsurpassed, perfect, complete enlightenment; or the real nature of formative predispositions regresses from unsurpassed, perfect, complete enlightenment; or the real nature of consciousness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of name and form regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the six sense fields regresses from unsurpassed, perfect, complete enlightenment; or the real nature of sensory contact regresses from unsurpassed, perfect, complete enlightenment; or the real nature of sensation regresses from unsurpassed, perfect, complete enlightenment; or the real nature of craving regresses from unsurpassed, perfect, complete enlightenment; or the real nature of grasping regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the rebirth process regresses from unsurpassed, perfect, complete enlightenment; or the real nature of birth regresses from unsurpassed, perfect, complete enlightenment; or the real nature of aging and death regresses from unsurpassed, perfect, complete enlightenment?”