“Subhūti, neither are there eyes in the real nature of the eyes, nor is there a real nature other than the eyes. The real nature of the eyes is like that.
“Subhūti, neither are there ears in the real nature of the ears, nor is there a real nature other than the ears. The real nature of the ears is like that.
“Subhūti, neither is there a nose in the real nature of the nose, nor is there a real nature other than the nose. The real nature of the nose is like that.
“Subhūti, neither is there a tongue in the real nature of the tongue, nor is there a real nature other than the tongue. The real nature of the tongue is like that.
“Subhūti, neither is there a body in the real nature of the body, nor is there a real nature other than the body. The real nature of the body is like that.
“Subhūti, neither is there a mental faculty in the real nature of the mental faculty, nor is there a real nature other than the mental faculty. The real nature of the mental faculty is like that.
“Subhūti, neither are there sights in the real nature of sights, nor is there a real nature other than sights. The real nature of sights is like that.
“Subhūti, neither are there sounds in the real nature of sounds, nor is there a real nature other than sounds. The real nature of sounds is like that.
“Subhūti, neither are there odors in the real nature of odors, nor is there a real nature other than odors. The real nature of odors is like that.
“Subhūti, neither are there tastes in the real nature of tastes, nor is there a real nature other than tastes. The real nature of tastes is like that.
“Subhūti, neither are there tangibles in the real nature of tangibles, nor is there a real nature other than tangibles. The real nature of tangibles is like that.
“Subhūti, neither are there mental phenomena in the real nature of mental phenomena, nor is there a real nature other than mental phenomena. The real nature of mental phenomena is like that.
“Subhūti, neither is there visual consciousness in the real nature of visual consciousness, nor is there a real nature other than visual consciousness. The real nature of visual consciousness is like that.
“Subhūti, neither is there auditory consciousness in the real nature of auditory consciousness, nor is there a real nature other than auditory consciousness. The real nature of auditory consciousness is like that.
“Subhūti, neither is there olfactory consciousness in the real nature of olfactory consciousness, nor is there a real nature other than olfactory consciousness. The real nature of olfactory consciousness is like that.
“Subhūti, neither is there gustatory consciousness in the real nature of gustatory consciousness, nor is there a real nature other than gustatory consciousness. The real nature of gustatory consciousness is like that.
“Subhūti, neither is there tactile consciousness in the real nature of tactile consciousness, nor is there a real nature other than tactile consciousness. The real nature of tactile consciousness is like that.
“Subhūti, neither is there mental consciousness in the real nature of mental consciousness, nor is there a real nature other than mental consciousness. The real nature of mental consciousness is like that.
“Subhūti, neither is there visually compounded sensory contact in the real nature of visually compounded sensory contact, nor is there a real nature other than visually compounded sensory contact. The real nature of visually compounded sensory contact is like that.
“Subhūti, neither is there aurally compounded sensory contact in the real nature of aurally compounded sensory contact, nor is there a real nature other than aurally compounded sensory contact. The real nature of aurally compounded sensory contact is like that.
“Subhūti, neither is there nasally compounded sensory contact in the real nature of nasally compounded sensory contact, nor is there a real nature other than nasally compounded sensory contact. The real nature of nasally compounded sensory contact is like that.
“Subhūti, neither is there lingually compounded sensory contact in the real nature of lingually compounded sensory contact, nor is there a real nature other than lingually compounded sensory contact. The real nature of lingually compounded sensory contact is like that.
“Subhūti, neither is there corporeally compounded sensory contact in the real nature of corporeally compounded sensory contact, nor is there a real nature other than corporeally compounded sensory contact. The real nature of corporeally compounded sensory contact is like that.
“Subhūti, neither is there mentally compounded sensory contact in the real nature of mentally compounded sensory contact, nor is there a real nature other than mentally compounded sensory contact. The real nature of mentally compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by visually compounded sensory contact in the real nature of feelings conditioned by visually compounded sensory contact, nor is there a real nature other than feelings conditioned by visually compounded sensory contact. The real nature of feelings conditioned by visually compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by aurally compounded sensory contact in the real nature of feelings conditioned by aurally compounded sensory contact, nor is there a real nature other than feelings conditioned by aurally compounded sensory contact. The real nature of feelings conditioned by aurally compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by nasally compounded sensory contact in the real nature of feelings conditioned by nasally compounded sensory contact, nor is there a real nature other than feelings conditioned by nasally compounded sensory contact. The real nature of feelings conditioned by nasally compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by lingually compounded sensory contact in the real nature of feelings conditioned by lingually compounded sensory contact, nor is there a real nature other than feelings conditioned by lingually compounded sensory contact. The real nature of feelings conditioned by lingually compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by corporeally compounded sensory contact in the real nature of feelings conditioned by corporeally compounded sensory contact, nor is there a real nature other than feelings conditioned by corporeally compounded sensory contact. The real nature of feelings conditioned by corporeally compounded sensory contact is like that.
“Subhūti, neither are there feelings conditioned by mentally compounded sensory contact in the real nature of feelings conditioned by mentally compounded sensory contact, nor is there a real nature other than feelings conditioned by mentally compounded sensory contact. The real nature of feelings conditioned by mentally compounded sensory contact is like that.
“Subhūti, neither is there an earth element in the real nature of the earth element, nor is there a real nature other than the earth element. The real nature of the earth element is like that.
“Subhūti, neither is there a water element in the real nature of the water element, nor is there a real nature other than the water element. The real nature of the water element is like that.
“Subhūti, neither is there a fire element in the real nature of the fire element, nor is there a real nature other than the fire element. The real nature of the fire element is like that.
“Subhūti, neither is there a wind element in the real nature of the wind element, nor is there a real nature other than the wind element. The real nature of the wind element is like that.
“Subhūti, neither is there a space element in the real nature of the space element, nor is there a real nature other than the space element. The real nature of the space element is like that.
“Subhūti, neither is there a consciousness element in the real nature of the consciousness element, nor is there a real nature other than the consciousness element. The real nature of the consciousness element is like that.
“Subhūti, neither is there ignorance in the real nature of ignorance, nor is there a real nature other than ignorance. The real nature of ignorance is like that.
“Subhūti, neither are there formative predispositions in the real nature of formative predispositions, nor is there a real nature other than formative predispositions. The real nature of formative predispositions is like that.
“Subhūti, neither is there consciousness in the real nature of consciousness, nor is there a real nature other than consciousness. The real nature of consciousness is like that.
“Subhūti, neither are there name and form in the real nature of name and form, nor is there a real nature other than name and form. The real nature of name and form is like that.
“Subhūti, neither are there six sense fields in the real nature of the six sense fields, nor is there a real nature other than the six sense fields. The real nature of the six sense fields is like that.
“Subhūti, neither is there sensory contact in the real nature of sensory contact, nor is there a real nature other than sensory contact. The real nature of sensory contact is like that.
“Subhūti, neither is there sensation in the real nature of sensation, nor is there a real nature other than sensation. The real nature of sensation is like that.
“Subhūti, neither is there craving in the real nature of craving, nor is there a real nature other than craving. The real nature of craving is like that.
“Subhūti, neither is there grasping in the real nature of grasping, nor is there a real nature other than grasping. The real nature of grasping is like that.
“Subhūti, neither is there a rebirth process in the real nature of the rebirth process, nor is there a real nature other than the rebirth process. The real nature of the rebirth process is like that.
“Subhūti, neither is there birth in the real nature of birth, nor is there a real nature other than birth. The real nature of birth is like that.
“Subhūti, neither are there aging and death in the real nature of aging and death, nor is there a real nature other than aging and death. The real nature of aging and death is like that.
“Subhūti, neither is there a perfection of generosity in the real nature of the perfection of generosity, nor is there a real nature other than the perfection of generosity. The real nature of the perfection of generosity is like that.
“Subhūti, neither is there a perfection of ethical discipline in the real nature of the perfection of ethical discipline, nor is there a real nature other than the perfection of ethical discipline. The real nature of the perfection of ethical discipline is like that.
“Subhūti, neither is there a perfection of tolerance in the real nature of the perfection of tolerance, nor is there a real nature other than the perfection of tolerance. The real nature of the perfection of tolerance is like that.
“Subhūti, neither is there a perfection of perseverance in the real nature of the perfection of perseverance, nor is there a real nature other than the perfection of perseverance. The real nature of the perfection of perseverance is like that.
“Subhūti, neither is there a perfection of meditative concentration in the real nature of the perfection of meditative concentration, nor is there a real nature other than the perfection of meditative concentration. The real nature of the perfection of meditative concentration is like that.
“Subhūti, neither is there a perfection of wisdom in the real nature of the perfection of wisdom, nor is there a real nature other than the perfection of wisdom. The real nature of the perfection of wisdom is like that.
“Subhūti, neither is there an emptiness of internal phenomena in the real nature of the emptiness of internal phenomena, nor is there a real nature other than the emptiness of internal phenomena. The real nature of the emptiness of internal phenomena is like that.
“Subhūti, neither is there an emptiness of external phenomena in the real nature of the emptiness of external phenomena, nor is there a real nature other than the emptiness of external phenomena. The real nature of the emptiness of external phenomena is like that.
“Subhūti, neither is there an emptiness of external and internal phenomena in the real nature of the emptiness of external and internal phenomena, nor is there a real nature other than the emptiness of external and internal phenomena. The real nature of the emptiness of external and internal phenomena is like that.
“Subhūti, neither is there an emptiness of emptiness in the real nature of the emptiness of emptiness, nor is there a real nature other than the emptiness of emptiness. The real nature of the emptiness of emptiness is like that.
“Subhūti, neither is there an emptiness of great extent in the real nature of the emptiness of great extent, nor is there a real nature other than the emptiness of great extent. The real nature of the emptiness of great extent is like that.
“Subhūti, neither is there an emptiness of ultimate reality in the real nature of the emptiness of ultimate reality, nor is there a real nature other than the emptiness of ultimate reality. The real nature of the emptiness of ultimate reality is like that.
“Subhūti, neither is there an emptiness of conditioned phenomena in the real nature of the emptiness of conditioned phenomena, nor is there a real nature other than the emptiness of conditioned phenomena. The real nature of the emptiness of conditioned phenomena is like that.
“Subhūti, neither is there an emptiness of unconditioned phenomena in the real nature of the emptiness of unconditioned phenomena, nor is there a real nature other than the emptiness of unconditioned phenomena. The real nature of the emptiness of unconditioned phenomena is like that.
“Subhūti, neither is there an emptiness of the unlimited in the real nature of the emptiness of the unlimited, nor is there a real nature other than the emptiness of the unlimited. The real nature of the emptiness of the unlimited is like that.
“Subhūti, neither is there an emptiness of that which has neither beginning nor end in the real nature of the emptiness of that which has neither beginning nor end, nor is there a real nature other than the emptiness of that which has neither beginning nor end. The real nature of the emptiness of that which has neither beginning nor end is like that.
“Subhūti, neither is there an emptiness of nonexclusion in the real nature of the emptiness of nonexclusion, nor is there a real nature other than the emptiness of nonexclusion. The real nature of the emptiness of nonexclusion is like that.
“Subhūti, neither is there an emptiness of inherent nature in the real nature of the emptiness of inherent nature, nor is there a real nature other than the emptiness of inherent nature. The real nature of the emptiness of inherent nature is like that.
“Subhūti, neither is there an emptiness of all phenomena in the real nature of the emptiness of all phenomena, nor is there a real nature other than the emptiness of all phenomena. The real nature of the emptiness of all phenomena is like that.
“Subhūti, neither is there an emptiness of intrinsic defining characteristics in the real nature of the emptiness of intrinsic defining characteristics, nor is there a real nature other than the emptiness of intrinsic defining characteristics. The real nature of the emptiness of intrinsic defining characteristics is like that.
“Subhūti, neither is there an emptiness of that which cannot be apprehended in the real nature of the emptiness of that which cannot be apprehended, nor is there a real nature other than the emptiness of that which cannot be apprehended. The real nature of the emptiness of that which cannot be apprehended is like that.
“Subhūti, neither is there an emptiness of nonentities in the real nature of the emptiness of nonentities, nor is there a real nature other than the emptiness of nonentities. The real nature of the emptiness of nonentities is like that.
“Subhūti, neither is there an emptiness of essential nature in the real nature of the emptiness of essential nature, nor is there a real nature other than the emptiness of essential nature. The real nature of the emptiness of essential nature is like that.
“Subhūti, neither is there an emptiness of an essential nature of nonentities in the real nature of the emptiness of an essential nature of nonentities, nor is there a real nature other than the emptiness of an essential nature of nonentities. The real nature of the emptiness of an essential nature of nonentities is like that.
“Subhūti, neither are there applications of mindfulness in the real nature of the applications of mindfulness, nor is there a real nature other than the applications of mindfulness. The real nature of the applications of mindfulness is like that.
“Subhūti, neither are there correct exertions in the real nature of the correct exertions, nor is there a real nature other than the correct exertions. The real nature of the correct exertions is like that.
“Subhūti, neither are there supports for miraculous ability in the real nature of the supports for miraculous ability, nor is there a real nature other than the supports for miraculous ability. The real nature of the supports for miraculous ability is like that.
“Subhūti, neither are there faculties in the real nature of the faculties, nor is there a real nature other than the faculties. The real nature of the faculties is like that.
“Subhūti, neither are there powers in the real nature of the powers, nor is there a real nature other than the powers. The real nature of the powers is like that.
“Subhūti, neither are there branches of enlightenment in the real nature of the branches of enlightenment, nor is there a real nature other than the branches of enlightenment. The real nature of the branches of enlightenment is like that.
“Subhūti, neither is there a noble eightfold path in the real nature of the noble eightfold path, nor is there a real nature other than the noble eightfold path. The real nature of the noble eightfold path is like that.
“Subhūti, neither are there truths of the noble ones in the real nature of the truths of the noble ones, nor is there a real nature other than the truths of the noble ones. The real nature of the truths of the noble ones is like that.
“Subhūti, neither are there meditative concentrations in the real nature of the meditative concentrations, nor is there a real nature other than the meditative concentrations. The real nature of the meditative concentrations is like that.
“Subhūti, neither are there immeasurable attitudes in the real nature of the immeasurable attitudes, nor is there a real nature other than the immeasurable attitudes. The real nature of the immeasurable attitudes is like that.
“Subhūti, neither are there formless absorptions in the real nature of the formless absorptions, nor is there a real nature other than the formless absorptions. The real nature of the formless absorptions is like that.
“Subhūti, neither are there liberations in the real nature of the liberations, nor is there a real nature other than the liberations. The real nature of the liberations is like that.
“Subhūti, neither are there serial steps of meditative absorption in the real nature of the serial steps of meditative absorption, nor is there a real nature other than the serial steps of meditative absorption. The real nature of the serial steps of meditative absorption is like that.
“Subhūti, neither are there emptiness, signlessness, and wishlessness gateways to liberation in the real nature of the emptiness, signlessness, and wishlessness gateways to liberation, nor is there a real nature other than the emptiness, signlessness, and wishlessness gateways to liberation. The real nature of the emptiness, signlessness, and wishlessness gateways to liberation is like that.
“Subhūti, neither are there extrasensory powers in the real nature of the extrasensory powers, nor is there a real nature other than the extrasensory powers. The real nature of the extrasensory powers is like that.
“Subhūti, neither are there meditative stabilities in the real nature of the meditative stabilities, nor is there a real nature other than the meditative stabilities. The real nature of the meditative stabilities is like that.
“Subhūti, neither are there dhāraṇī gateways in the real nature of the dhāraṇī gateways, nor is there a real nature other than the dhāraṇī gateways. The real nature of the dhāraṇī gateways is like that.
“Subhūti, neither are there powers of the tathāgatas in the real nature of the powers of the tathāgatas, nor is there a real nature other than the powers of the tathāgatas. The real nature of the powers of the tathāgatas is like that.
“Subhūti, neither are there fearlessnesses in the real nature of the fearlessnesses, nor is there a real nature other than the fearlessnesses. The real nature of the four fearlessnesses is like that.
“Subhūti, neither are there the kinds of exact knowledge in the real nature of the kinds of exact knowledge, nor is there a real nature other than the kinds of exact knowledge. The real nature of the kinds of exact knowledge is like that.
“Subhūti, neither is there great loving kindness in the real nature of great loving kindness, nor is there a real nature other than great loving kindness. The real nature of great loving kindness is like that.
“Subhūti, neither is there great compassion in the real nature of great compassion, nor is there a real nature other than great compassion. The real nature of great compassion is like that.
“Subhūti, neither are there distinct qualities of the buddhas in the real nature of the distinct qualities of the buddhas, nor is there a real nature other than the distinct qualities of the buddhas. The real nature of the distinct qualities of the buddhas is like that.
“Subhūti, neither is there a fruit of having entered the stream in the real nature of the fruit of having entered the stream, nor is there a real nature other than the fruit of having entered the stream. The real nature of the fruit of having entered the stream is like that.
“Subhūti, neither is there a fruit of once-returner in the real nature of the fruit of once-returner, nor is there a real nature other than the fruit of once-returner. The real nature of the fruit of once-returner is like that.
“Subhūti, neither is there a fruit of non-returner in the real nature of the fruit of non-returner, nor is there a real nature other than the fruit of non-returner. The real nature of the fruit of non-returner is like that.
“Subhūti, neither is there arhatship in the real nature of arhatship, nor is there a real nature other than arhatship. The real nature of arhatship is like that.
“Subhūti, neither is there individual enlightenment in the real nature of individual enlightenment, nor is there a real nature other than individual enlightenment. The real nature of individual enlightenment is like that.
“Subhūti, neither is there unsurpassed, perfect, complete enlightenment in the real nature of unsurpassed, perfect, complete enlightenment, nor is there a real nature other than unsurpassed, perfect, complete enlightenment. The real nature of unsurpassed, perfect, complete enlightenment is like that.”
Subhūti said, “Blessed Lord, how wonderful it is that by such a subtle method irreversible bodhisattva great beings have been turned back from physical forms and have also been pointed toward nirvāṇa, have been turned back from feelings and have also been pointed toward nirvāṇa, have been turned back from perceptions and have also been pointed toward nirvāṇa, have been turned back from formative predispositions and have also been pointed toward nirvāṇa, and have been turned back from consciousness and have also been pointed toward nirvāṇa; have been turned back from the eyes and have also been pointed toward nirvāṇa, have been turned back from the ears and have also been pointed toward nirvāṇa, have been turned back from the nose and have also been pointed toward nirvāṇa, have been turned back from the tongue and have also been pointed toward nirvāṇa, have been turned back from the body and have also been pointed toward nirvāṇa, and have been turned back from the mental faculty and have also been pointed toward nirvāṇa; have been turned back from sights and have also been pointed toward nirvāṇa, have been turned back from sounds and have also been pointed toward nirvāṇa, have been turned back from odors and have also been pointed toward nirvāṇa, have been turned back from tastes and have also been pointed toward nirvāṇa, have been turned back from tangibles and have also been pointed toward nirvāṇa, and have been turned back from mental phenomena and have also been pointed toward nirvāṇa; have been turned back from visual consciousness and have also been pointed toward nirvāṇa, have been turned back from auditory consciousness and have also been pointed toward nirvāṇa, have been turned back from olfactory consciousness and have also been pointed toward nirvāṇa, have been turned back from gustatory consciousness and have also been pointed toward nirvāṇa, have been turned back from tactile consciousness and have also been pointed toward nirvāṇa, and have been turned back from mental consciousness and have also been pointed toward nirvāṇa; have been turned back from visually compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from aurally compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from nasally compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from lingually compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from corporeally compounded sensory contact and have also been pointed toward nirvāṇa, and have been turned back from mentally compounded sensory contact and have also been pointed toward nirvāṇa; have been turned back from feelings conditioned by visually compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from feelings conditioned by aurally compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from feelings conditioned by nasally compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from feelings conditioned by lingually compounded sensory contact and have also been pointed toward nirvāṇa, have been turned back from feelings conditioned by corporeally compounded sensory contact and have also been pointed toward nirvāṇa, and have been turned back from feelings conditioned by mentally compounded sensory contact and have also been pointed toward nirvāṇa; have been turned back from the earth element and have also been pointed toward nirvāṇa, have been turned back from the water element and have also been pointed toward nirvāṇa, have been turned back from the fire element and have also been pointed toward nirvāṇa, have been turned back from the wind element and have also been pointed toward nirvāṇa, have been turned back from the space element and have also been pointed toward nirvāṇa, and have been turned back from the consciousness element and have also been pointed toward nirvāṇa; have been turned back from ignorance and have also been pointed toward nirvāṇa, have been turned back from formative predispositions and have also been pointed toward nirvāṇa, have been turned back from consciousness and have also been pointed toward nirvāṇa, have been turned back from name and form and have also been pointed toward nirvāṇa, have been turned back from the six sense fields and have also been pointed toward nirvāṇa, have been turned back from sensory contact and have also been pointed toward nirvāṇa, have been turned back from sensation and have also been pointed toward nirvāṇa, have been turned back from craving and have also been pointed toward nirvāṇa, have been turned back from grasping and have also been pointed toward nirvāṇa, have been turned back from the rebirth process and have also been pointed toward nirvāṇa, have been turned back from birth and have also been pointed toward nirvāṇa, and have been turned back from aging and death and have also been pointed toward nirvāṇa; have been turned back from the perfection of generosity and have also been pointed toward nirvāṇa, have been turned back from the perfection of ethical discipline and have also been pointed toward nirvāṇa, have been turned back from the perfection of tolerance and have also been pointed toward nirvāṇa, have been turned back from the perfection of perseverance and have also been pointed toward nirvāṇa, have been turned back from the perfection of meditative concentration and have also been pointed toward nirvāṇa, and have been turned back from the perfection of wisdom and have also been pointed toward nirvāṇa; have been turned back from the emptiness of internal phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of external phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of external and internal phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of emptiness and have also been pointed toward nirvāṇa, have been turned back from the emptiness of great extent and have also been pointed toward nirvāṇa, have been turned back from the emptiness of ultimate reality and have also been pointed toward nirvāṇa, have been turned back from the emptiness of conditioned phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of unconditioned phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of the unlimited and have also been pointed toward nirvāṇa, have been turned back from the emptiness of that which has neither beginning nor end and have also been pointed toward nirvāṇa, have been turned back from the emptiness of nonexclusion and have also been pointed toward nirvāṇa, have been turned back from the emptiness of inherent nature and have also been pointed toward nirvāṇa, have been turned back from the emptiness of all phenomena and have also been pointed toward nirvāṇa, have been turned back from the emptiness of intrinsic defining characteristics and have also been pointed toward nirvāṇa, have been turned back from the emptiness of that which cannot be apprehended and have also been pointed toward nirvāṇa, have been turned back from the emptiness of nonentities and have also been pointed toward nirvāṇa, have been turned back from the emptiness of essential nature and have also been pointed toward nirvāṇa, and have been turned back from the emptiness of an essential nature of nonentities and have also been pointed toward nirvāṇa; have been turned back from the applications of mindfulness and have also been pointed toward nirvāṇa, have been turned back from the correct exertions and have also been pointed toward nirvāṇa, have been turned back from the supports for miraculous ability and have also been pointed toward nirvāṇa, have been turned back from the faculties and have also been pointed toward nirvāṇa, have been turned back from the powers and have also been pointed toward nirvāṇa, have been turned back from the branches of enlightenment and have also been pointed toward nirvāṇa, and have been turned back from the noble eightfold path and have also been pointed toward nirvāṇa; have been turned back from the truths of the noble ones and have also been pointed toward nirvāṇa, have been turned back from the meditative concentrations and have also been pointed toward nirvāṇa, have been turned back from the immeasurable attitudes and have also been pointed toward nirvāṇa, have been turned back from the formless absorptions and have also been pointed toward nirvāṇa, have been turned back from the eight liberations and have also been pointed toward nirvāṇa, have been turned back from the nine serial steps of meditative absorption and have also been pointed toward nirvāṇa, have been turned back from the emptiness, signlessness, and wishlessness gateways to liberation and have also been pointed toward nirvāṇa, have been turned back from the extrasensory powers and have also been pointed toward nirvāṇa, have been turned back from the meditative stabilities and have also been pointed toward nirvāṇa, and have been turned back from the dhāraṇī gateways and have also been pointed toward nirvāṇa; have been turned back from the powers of the tathāgatas and have also been pointed toward nirvāṇa, have been turned back from the fearlessnesses and have also been pointed toward nirvāṇa, have been turned back from the kinds of exact knowledge and have also been pointed toward nirvāṇa, have been turned back from great loving kindness and have also been pointed toward nirvāṇa, have been turned back from great compassion and have also been pointed toward nirvāṇa, and have been turned back from the distinct qualities of the buddhas and have also been pointed toward nirvāṇa; and have been turned back from all grasping at the mundane and the supramundane, the shared in common and the not shared in common, and the contaminated and the uncontaminated, and they have also been pointed toward nirvāṇa.”
“Subhūti,” said the Blessed One, “if bodhisattva great beings think about, evaluate, and reflect on these profound states associated with the perfection of wisdom, thinking, ‘We should ourselves dwell in accordance with what has been taught in the perfection of wisdom, we should ourselves train in accordance with what has been taught in the perfection of wisdom, and we should ourselves practice in accordance with what has been taught in the perfection of wisdom,’ those bodhisattva great beings, Subhūti, practicing in accordance with the explanation in the perfection of wisdom, thinking in accordance with it, investigating in accordance with it, persevering in accordance with it, making efforts in accordance with it, and trying hard in accordance with the explanation in the perfection of wisdom, acquire, even through a single setting of the mind, roots of virtue that are incalculable, immeasurable, and boundless, and will spurn saṃsāra for immeasurable eons. It goes without saying, therefore, that those practicing the perfection of wisdom without socializing, dwelling in possession of attention toward enlightenment, do so.
“To illustrate, Subhūti, it is just as if a man acting out of desire, with a vivid imagination,981 might have arranged to meet up with an attractive, beautiful, and good-looking woman, but that woman is controlled by another and unable to leave the house. With what, Subhūti, do you think the thoughts of that man are concerned?”
“Blessed Lord,” said Subhūti, “the thoughts of that man would be concerned with the woman. He would think, ‘My woman is such and such. After she has arrived, I will stay with her and will sport with her.’ ”
“Subhūti, how many thoughts do you think that man would have over a day and night?” asked the Blessed One.
“They would be many, Blessed Lord. They would be many, Sugata,” replied Subhūti. “The thoughts of that man over a day or night would be extremely many.”