“They watch over those who practice the emptiness of internal phenomena, but of course they watch over them in such a way that the emptiness of internal phenomena is not apprehended. They watch over those who practice the emptiness of external phenomena, but of course they watch over them in such a way that the emptiness of external phenomena is not apprehended. They watch over those who practice the emptiness of external and internal phenomena, but of course they watch over them in such a way that the emptiness of external and internal phenomena is not apprehended. They watch over those who practice the emptiness of emptiness, but of course they watch over them in such a way that the emptiness of emptiness is not apprehended. They watch over those who practice the emptiness of great extent, but of course they watch over them in such a way that the emptiness of great extent is not apprehended. They watch over those who practice the emptiness of ultimate reality, but of course they watch over them in such a way that the emptiness of ultimate reality is not apprehended. They watch over those who practice the emptiness of conditioned phenomena, but of course they watch over them in such a way that the emptiness of conditioned phenomena is not apprehended. They watch over those who practice the emptiness of unconditioned phenomena, but of course they watch over them in such a way that the emptiness of unconditioned phenomena is not apprehended. They watch over those who practice the emptiness of the unlimited, but of course they watch over them in such a way that the emptiness of the unlimited is not apprehended. They watch over those who practice the emptiness of that which has neither beginning nor end, but of course they watch over them in such a way that the emptiness of that which has neither beginning nor end is not apprehended. They watch over those who practice the emptiness of nonexclusion, but of course they watch over them in such a way that the emptiness of nonexclusion is not apprehended. They watch over those who practice the emptiness of inherent nature, but of course they watch over them in such a way that the emptiness of inherent nature is not apprehended. They watch over those who practice the emptiness of all phenomena, but of course they watch over them in such a way that the emptiness of all phenomena is not apprehended. They watch over those who practice the emptiness of intrinsic defining characteristics, but of course they watch over them in such a way that the emptiness of intrinsic defining characteristics is not apprehended. They watch over those who practice the emptiness of that which cannot be apprehended, but of course they watch over them in such a way that the emptiness of that which cannot be apprehended is not apprehended. They watch over those who practice the emptiness of nonentities, but of course they watch over them in such a way that the emptiness of nonentities is not apprehended. They watch over those who practice the emptiness of essential nature, but of course they watch over them in such a way that the emptiness of essential nature is not apprehended. They watch over those who practice the emptiness of an essential nature of nonentities, but of course they watch over them in such a way that the emptiness of an essential nature of nonentities is not apprehended.
“They watch over those who practice the applications of mindfulness, but of course they watch over them in such a way that the applications of mindfulness are not apprehended. They watch over those who practice the correct exertions, but of course they watch over them in such a way that the correct exertions are not apprehended. They watch over those who practice the supports for miraculous ability, but of course they watch over them in such a way that the supports for miraculous ability are not apprehended. They watch over those who practice the faculties, but of course they watch over them in such a way that the faculties are not apprehended. They watch over those who practice the powers, but of course they watch over them in such a way that the powers are not apprehended. They watch over those who practice the branches of enlightenment, but of course they watch over them in such a way that the branches of enlightenment are not apprehended. They watch over those who practice the noble eightfold path, but of course they watch over them in such a way that the noble eightfold path is not apprehended.
“They watch over those who practice the truths of the noble ones, but of course they watch over them in such a way that the truths of the noble ones are not apprehended. They watch over those who practice the meditative concentrations, but of course they watch over them in such a way that the meditative concentrations are not apprehended. They watch over those who practice the immeasurable attitudes, but of course they watch over them in such a way that the immeasurable attitudes are not apprehended. They watch over those who practice the formless absorptions, but of course they watch over them in such a way that the formless absorptions are not apprehended. They watch over those who practice the eight liberations, but of course they watch over them in such a way that the eight liberations are not apprehended. They watch over those who practice the nine serial steps of meditative absorption, but of course they watch over them in such a way that the nine serial steps of meditative absorption are not apprehended. They watch over those who practice the emptiness, signlessness, and wishlessness gateways to liberation, but of course they watch over them in such a way that the emptiness, signlessness, and wishlessness gateways to liberation are not apprehended. They watch over those who practice the extrasensory powers, but of course they watch over them in such a way that the extrasensory powers are not apprehended. They watch over those who practice the meditative stabilities, but of course they watch over them in such a way that the meditative stabilities are not apprehended. They watch over those who practice the dhāraṇī gateways, but of course they watch over them in such a way that the dhāraṇī gateways are not apprehended.
“They watch over those who practice the ten powers of the tathāgatas, but of course they watch over them in such a way that the ten powers of the tathāgatas are not apprehended. They watch over those who practice the four fearlessnesses, but of course they watch over them in such a way that the four fearlessnesses are not apprehended. They watch over those who practice the four kinds of exact knowledge, but of course they watch over them in such a way that the four kinds of exact knowledge are not apprehended. They watch over those who practice great loving kindness, but of course they watch over them in such a way that great loving kindness is not apprehended. They watch over those who practice great compassion, but of course they watch over them in such a way that great compassion is not apprehended. They watch over those who practice the eighteen distinct qualities of the buddhas, but of course they watch over them in such a way that the eighteen distinct qualities of the buddhas are not apprehended.
“They watch over those who practice the fruit of having entered the stream, but of course they watch over them in such a way that the fruit of having entered the stream is not apprehended. They watch over those who practice the fruit of once-returner, but of course they watch over them in such a way that the fruit of once-returner is not apprehended. They watch over those who practice the fruit of non-returner, but of course they watch over them in such a way that the fruit of non-returner is not apprehended. They watch over those who practice arhatship, but of course they watch over them in such a way that arhatship is not apprehended. They watch over those who practice individual enlightenment, but of course they watch over them in such a way that individual enlightenment is not apprehended. They watch over those who practice the knowledge of the aspects of the path, but of course they watch over them in such a way that the knowledge of the aspects of the path is not apprehended. They watch over those who practice all-aspect omniscience, but of course they watch over them in such a way that all-aspect omniscience is not apprehended. They watch over bodhisattva great beings who, in that manner, do not apprehend anything.
“Moreover, Subhūti, the lord buddhas do not watch over bodhisattva great beings as physical forms, do not watch over them as feelings, do not watch over them as perceptions, do not watch over them as formative predispositions, and do not watch over them as consciousness; do not watch over them as the eyes, do not watch over them as the ears, do not watch over them as the nose, do not watch over them as the tongue, do not watch over them as the body, and do not watch over them as the mental faculty; do not watch over them as sights, do not watch over them as sounds, do not watch over them as odors, do not watch over them as tastes, do not watch over them as tangibles, and do not watch over them as mental phenomena; do not watch over them as visual consciousness, do not watch over them as auditory consciousness, do not watch over them as olfactory consciousness, do not watch over them as gustatory consciousness, do not watch over them as tactile consciousness, and do not watch over them as mental consciousness; do not watch over them as visually compounded sensory contact, do not watch over them as aurally compounded sensory contact, do not watch over them as nasally compounded sensory contact, do not watch over them as lingually compounded sensory contact, do not watch over them as corporeally compounded sensory contact, and do not watch over them as mentally compounded sensory contact; do not watch over them as feelings conditioned by visually compounded sensory contact, do not watch over them as feelings conditioned by aurally compounded sensory contact, do not watch over them as feelings conditioned by nasally compounded sensory contact, do not watch over them as feelings conditioned by lingually compounded sensory contact, do not watch over them as feelings conditioned by corporeally compounded sensory contact, and do not watch over them as feelings conditioned by mentally compounded sensory contact; do not watch over them as the earth element, do not watch over them as the water element, do not watch over them as the fire element, do not watch over them as the wind element, do not watch over them as the space element, and do not watch over them as the consciousness element; do not watch over them as ignorance, do not watch over them as formative predispositions, do not watch over them as consciousness, do not watch over them as name and form, do not watch over them as the six sense fields, do not watch over them as sensory contact, do not watch over them as sensation, do not watch over them as craving, do not watch over them as grasping, do not watch over them as the rebirth process, do not watch over them as birth, and do not watch over them as aging and death; do not watch over them as the perfection of generosity, do not watch over them as the perfection of ethical discipline, do not watch over them as the perfection of tolerance, do not watch over them as the perfection of perseverance, do not watch over them as the perfection of meditative concentration, and do not watch over them as the perfection of wisdom; do not watch over them as the emptiness of internal phenomena, do not watch over them as the emptiness of external phenomena, do not watch over them as the emptiness of external and internal phenomena, do not watch over them as the emptiness of emptiness, do not watch over them as the emptiness of great extent, do not watch over them as the emptiness of ultimate reality, do not watch over them as the emptiness of conditioned phenomena, do not watch over them as the emptiness of unconditioned phenomena, do not watch over them as the emptiness of the unlimited, do not watch over them as the emptiness of that which has neither beginning nor end, do not watch over them as the emptiness of nonexclusion, do not watch over them as the emptiness of inherent nature, do not watch over them as the emptiness of all phenomena, do not watch over them as the emptiness of intrinsic defining characteristics, do not watch over them as the emptiness of that which cannot be apprehended, do not watch over them as the emptiness of nonentities, do not watch over them as the emptiness of essential nature, and do not watch over them as the emptiness of an essential nature of nonentities; do not watch over them as the applications of mindfulness, do not watch over them as the correct exertions, do not watch over them as the supports for miraculous ability, do not watch over them as the faculties, do not watch over them as the powers, do not watch over them as the branches of enlightenment, and do not watch over them as the path; do not watch over them as the truths of the noble ones, do not watch over them as the meditative concentrations, do not watch over them as the immeasurable attitudes, do not watch over them as the formless absorptions, do not watch over them as the liberations, do not watch over them as the serial steps of meditative absorption, do not watch over them as the emptiness, signlessness, and wishlessness gateways to liberation, do not watch over them as the extrasensory powers, do not watch over them as the meditative stabilities, and do not watch over them as the dhāraṇī gateways; do not watch over them as the powers of the tathāgatas, do not watch over them as the fearlessnesses, do not watch over them as the kinds of exact knowledge, do not watch over them as great loving kindness, do not watch over them as great compassion, and do not watch over them as the distinct qualities of the buddhas; and do not watch over them as the fruit of having entered the stream, do not watch over them as the fruit of once-returner, do not watch over them as the fruit of non-returner, do not watch over them as arhatship, do not watch over them as individual enlightenment, do not watch over them as the knowledge of the aspects of the path, and do not watch over them as all-aspect omniscience.”
Subhūti said, “Blessed Lord, bodhisattva great beings should indeed train in many subjects, but they should not train in anything at all.”
“It is so, Subhūti, it is so,” replied the Blessed One. “Bodhisattva great beings should indeed train in many subjects, but they should not train in anything at all. If you ask why, it is because those phenomena in which bodhisattva great beings should train cannot be apprehended.”
“Blessed Lord,” said Subhūti, “insofar as those phenomena have been taught in brief and in detail in that manner by the tathāgatas, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should master these six perfections, in brief and in detail. Having mastered them, they should make themselves extremely familiar with the words. And having made themselves extremely familiar with the words, they should realize them with their minds. And, of course, they should realize them in such a way that there is no movement of mind or mental factors.”
“It is so, Subhūti, it is so,” replied the Blessed One. “Bodhisattva great beings who train in these six perfections, which have been taught in brief and in detail, will understand all phenomena, in brief and in detail.”
Subhūti asked, “Blessed Lord, how will bodhisattva great beings understand all phenomena, in brief and in detail?”
The Blessed One replied, “If they understand the real nature of physical forms, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings, they will understand all phenomena, in brief and in detail. If they understand the real nature of perceptions, they will understand all phenomena, in brief and in detail. If they understand the real nature of formative predispositions, they will understand all phenomena, in brief and in detail. If they understand the real nature of consciousness, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the eyes, they will understand all phenomena, in brief and in detail. If they understand the real nature of the ears, they will understand all phenomena, in brief and in detail. If they understand the real nature of the nose, they will understand all phenomena, in brief and in detail. If they understand the real nature of the tongue, they will understand all phenomena, in brief and in detail. If they understand the real nature of the body, they will understand all phenomena, in brief and in detail. If they understand the real nature of the mental faculty, they will understand all phenomena, in brief and in detail. If they understand the real nature of sights, they will understand all phenomena, in brief and in detail. If they understand the real nature of sounds, they will understand all phenomena, in brief and in detail. If they understand the real nature of odors, they will understand all phenomena, in brief and in detail. If they understand the real nature of tastes, they will understand all phenomena, in brief and in detail. If they understand the real nature of tangibles, they will understand all phenomena, in brief and in detail. If they understand the real nature of mental phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of visual consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of auditory consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of olfactory consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of gustatory consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of tactile consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of mental consciousness, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of visually compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of aurally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of nasally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of lingually compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of corporeally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of mentally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by visually compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by aurally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by nasally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by lingually compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by corporeally compounded sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings conditioned by mentally compounded sensory contact, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the earth element, they will understand all phenomena, in brief and in detail. If they understand the real nature of the water element, they will understand all phenomena, in brief and in detail. If they understand the real nature of the fire element, they will understand all phenomena, in brief and in detail. If they understand the real nature of the wind element, they will understand all phenomena, in brief and in detail. If they understand the real nature of the space element, they will understand all phenomena, in brief and in detail. If they understand the real nature of the consciousness element, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of ignorance, they will understand all phenomena, in brief and in detail. If they understand the real nature of formative predispositions, they will understand all phenomena, in brief and in detail. If they understand the real nature of consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of name and form, they will understand all phenomena, in brief and in detail. If they understand the real nature of the six sense fields, they will understand all phenomena, in brief and in detail. If they understand the real nature of sensory contact, they will understand all phenomena, in brief and in detail. If they understand the real nature of sensation, they will understand all phenomena, in brief and in detail. If they understand the real nature of craving, they will understand all phenomena, in brief and in detail. If they understand the real nature of grasping, they will understand all phenomena, in brief and in detail. If they understand the real nature of the rebirth process, they will understand all phenomena, in brief and in detail. If they understand the real nature of birth, they will understand all phenomena, in brief and in detail. If they understand the real nature of aging and death, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the perfection of generosity, they will understand all phenomena, in brief and in detail. If they understand the real nature of the perfection of ethical discipline, they will understand all phenomena, in brief and in detail. If they understand the real nature of the perfection of tolerance, they will understand all phenomena, in brief and in detail. If they understand the real nature of the perfection of perseverance, they will understand all phenomena, in brief and in detail. If they understand the real nature of the perfection of meditative concentration, they will understand all phenomena, in brief and in detail. If they understand the real nature of the perfection of wisdom, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the emptiness of internal phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of external phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of external and internal phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of emptiness, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of great extent, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of ultimate reality, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of conditioned phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of unconditioned phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of the unlimited, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of that which has neither beginning nor end, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of nonexclusion, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of inherent nature, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of all phenomena, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of intrinsic defining characteristics, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of that which cannot be apprehended, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of nonentities, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of essential nature, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness of an essential nature of nonentities, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the applications of mindfulness, they will understand all phenomena, in brief and in detail. If they understand the real nature of the correct exertions, they will understand all phenomena, in brief and in detail. If they understand the real nature of the supports for miraculous ability, they will understand all phenomena, in brief and in detail. If they understand the real nature of the faculties, they will understand all phenomena, in brief and in detail. If they understand the real nature of the powers, they will understand all phenomena, in brief and in detail. If they understand the real nature of the branches of enlightenment, they will understand all phenomena, in brief and in detail. If they understand the real nature of the noble eightfold path, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the truths of the noble ones, they will understand all phenomena, in brief and in detail. If they understand the real nature of the meditative concentrations, they will understand all phenomena, in brief and in detail. If they understand the real nature of the immeasurable attitudes, they will understand all phenomena, in brief and in detail. If they understand the real nature of the formless absorptions, they will understand all phenomena, in brief and in detail. If they understand the real nature of the liberations, they will understand all phenomena, in brief and in detail. If they understand the real nature of the serial steps of meditative absorption, they will understand all phenomena, in brief and in detail. If they understand the real nature of the emptiness, signlessness, and wishlessness gateways to liberation, they will understand all phenomena, in brief and in detail. If they understand the real nature of the extrasensory powers, they will understand all phenomena, in brief and in detail. If they understand the real nature of the meditative stabilities, they will understand all phenomena, in brief and in detail. If they understand the real nature of the dhāraṇī gateways, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the powers of the tathāgatas, they will understand all phenomena, in brief and in detail. If they understand the real nature of the fearlessnesses, they will understand all phenomena, in brief and in detail. If they understand the real nature of the kinds of exact knowledge, they will understand all phenomena, in brief and in detail. If they understand the real nature of great loving kindness, they will understand all phenomena, in brief and in detail. If they understand the real nature of great compassion, they will understand all phenomena, in brief and in detail. If they understand the real nature of the distinct qualities of the buddhas, they will understand all phenomena, in brief and in detail.
“If they understand the real nature of the fruit of having entered the stream, they will understand all phenomena, in brief and in detail. If they understand the real nature of the fruit of once-returner, they will understand all phenomena, in brief and in detail. If they understand the real nature of the fruit of non-returner, they will understand all phenomena, in brief and in detail. If they understand the real nature of arhatship, they will understand all phenomena, in brief and in detail. If they understand the real nature of individual enlightenment, they will understand all phenomena, in brief and in detail. If they understand the real nature of the knowledge of the aspects of the path, they will understand all phenomena, in brief and in detail. If they understand the real nature of all-aspect omniscience, they will understand all phenomena, in brief and in detail.”
“Blessed Lord, what is the real nature of physical forms?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of physical forms. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of perceptions?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of perceptions. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of formative predispositions?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of formative predispositions. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the eyes?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the eyes. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the ears?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the ears. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the nose?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the nose. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the tongue?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the tongue. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the body?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the body. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the mental faculty?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the mental faculty. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of sights?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of sights. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of sounds?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of sounds. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of odors?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of odors. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of tastes?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of tastes. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of tangibles?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of tangibles. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of mental phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of mental phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of visual consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of visual consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of auditory consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of auditory consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of olfactory consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of olfactory consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of gustatory consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of gustatory consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of tactile consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of tactile consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of mental consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of mental consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of visually compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of visually compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of aurally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of aurally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of nasally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of nasally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of lingually compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of lingually compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of corporeally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of corporeally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of mentally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of mentally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by visually compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by visually compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by aurally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by aurally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by nasally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by nasally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by lingually compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by lingually compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by corporeally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by corporeally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of feelings conditioned by mentally compounded sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of feelings conditioned by mentally compounded sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the earth element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the earth element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the water element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the water element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the fire element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the fire element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the wind element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the wind element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the space element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the space element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the consciousness element?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the consciousness element. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of ignorance?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of ignorance. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of formative predispositions?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of formative predispositions. Bodhisattva great beings should train in it,” replied the Blessed One.