Chapter 59
“Moreover, Subhūti, bodhisattva great beings become absorbed in the first meditative concentration, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the first meditative concentration is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the second meditative concentration, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the second meditative concentration is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the third meditative concentration, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the third meditative concentration is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the fourth meditative concentration, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the fourth meditative concentration is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being.
“They become absorbed in loving kindness, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that loving kindness is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in compassion, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that compassion is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in empathetic joy, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that empathetic joy is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in equanimity, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that equanimity is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being.
“They become absorbed in the meditative absorption of the sphere of infinite space, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the meditative absorption of the sphere of infinite space is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the meditative absorption of the sphere of infinite consciousness, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the meditative absorption of the sphere of infinite consciousness is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the meditative absorption of the sphere of nothing-at-all, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the meditative absorption of the sphere of nothing-at-all is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being. They become absorbed in the meditative absorption of the sphere of neither perception nor nonperception, but they do not hold on to the maturation. If you ask why, it is because they are endowed with skill in means. Through this skill in means, they know that the meditative absorption of the sphere of neither perception nor nonperception is empty of its own defining characteristics, know that it is nonexistent and unoriginated, know that it is unconsummated, and know that it is not brought into being.
“Moreover, Subhūti, bodhisattva great beings, from the time when they first set their mind, with skill in means, practice the path of what has to be abandoned through seeing and meditation, but they do not attain the fruit of having entered the stream, do not attain the fruit of once-returner, do not attain the fruit of non-returner, do not attain arhatship, and do not attain individual enlightenment. If you ask why, it is because they know that all phenomena are empty of their own defining characteristics, and know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Practicing those factors conducive to enlightenment, they transcend the level of the śrāvakas and they transcend the level of the pratyekabuddhas. This, Subhūti, is the bodhisattva great beings’ acceptance that phenomena are nonarising.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they become absorbed in the eight liberations, but they do not attain the fruit of having entered the stream, do not attain the fruit of once-returner, do not attain the fruit of non-returner, do not attain arhatship, and do not attain individual enlightenment. If you ask why, it is because they know that all phenomena are empty of their own defining characteristics, and know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they become absorbed in the nine serial steps of meditative absorption, but they do not attain the fruit of having entered the stream, do not attain the fruit of once-returner, do not attain the fruit of non-returner, do not attain arhatship, and do not attain individual enlightenment. If you ask why, it is because they know that all phenomena are empty of their own defining characteristics, and know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they thoroughly habituate to the ten powers of the tathāgatas, thoroughly habituate to the four fearlessnesses, thoroughly habituate to the four kinds of exact knowledge, thoroughly habituate to the eighteen distinct qualities of the buddhas, thoroughly habituate to great loving kindness, and thoroughly habituate to great compassion, but for as long as have not refined a buddhafield and brought beings to maturity, they do not attain all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom.”
Subhūti said, “Blessed Lord, bodhisattva great beings who practice such profound attributes, but do not hold on to the maturation, are of supreme intelligence.”
“It is so, Subhūti, it is so,” replied the Blessed One. “Bodhisattva great beings who practice such profound attributes, but do not hold on to the maturation, are of supreme intelligence. If you ask why, Subhūti, it is because bodhisattva great beings do not stir from the essential nature.”
“Blessed Lord, from what essential nature do they not stir?” asked Subhūti.
“They do not stir from nonentity,”1145 replied the Blessed One. “Subhūti, in regard to what you asked, ‘From what essential nature they do not stir?’ they do not stir from the essential nature of physical forms, do not stir from the essential nature of feelings, do not stir from the essential nature of perceptions, do not stir from the essential nature of formative predispositions, and do not stir from the essential nature of consciousness; do not stir from the essential nature of the eyes, do not stir from the essential nature of the ears, do not stir from the essential nature of the nose, do not stir from the essential nature of the tongue, do not stir from the essential nature of the body, and do not stir from the essential nature of the mental faculty; do not stir from the essential nature of sights, do not stir from the essential nature of sounds, do not stir from the essential nature of odors, do not stir from the essential nature of tastes, do not stir from the essential nature of tangibles, and do not stir from the essential nature of mental phenomena; do not stir from the essential nature of visual consciousness, do not stir from the essential nature of auditory consciousness, do not stir from the essential nature of olfactory consciousness, do not stir from the essential nature of gustatory consciousness, do not stir from the essential nature of tactile consciousness, and do not stir from the essential nature of mental consciousness; do not stir from the essential nature of visually compounded sensory contact, do not stir from the essential nature of aurally compounded sensory contact, do not stir from the essential nature of nasally compounded sensory contact, do not stir from the essential nature of lingually compounded sensory contact, do not stir from the essential nature of corporeally compounded sensory contact, and do not stir from the essential nature of mentally compounded sensory contact; do not stir from the essential nature of feelings conditioned by visually compounded sensory contact, do not stir from the essential nature of feelings conditioned by aurally compounded sensory contact, do not stir from the essential nature of feelings conditioned by nasally compounded sensory contact, do not stir from the essential nature of feelings conditioned by lingually compounded sensory contact, do not stir from the essential nature of feelings conditioned by corporeally compounded sensory contact, and do not stir from the essential nature of feelings conditioned by mentally compounded sensory contact; do not stir from the essential nature of the earth element, do not stir from the essential nature of the water element, do not stir from the essential nature of the fire element, do not stir from the essential nature of the wind element, do not stir from the essential nature of the space element, and do not stir from the essential nature of the consciousness element; do not stir from the essential nature of ignorance, do not stir from the essential nature of formative predispositions, do not stir from the essential nature of consciousness, do not stir from the essential nature of name and form, do not stir from the essential nature of the six sense fields, do not stir from the essential nature of sensory contact, do not stir from the essential nature of sensation, do not stir from the essential nature of craving, do not stir from the essential nature of grasping, do not stir from the essential nature of the rebirth process, do not stir from the essential nature of birth, and do not stir from the essential nature of aging and death; do not stir from the essential nature of the perfection of generosity, do not stir from the essential nature of the perfection of ethical discipline, do not stir from the essential nature of the perfection of tolerance, do not stir from the essential nature of the perfection of perseverance, do not stir from the essential nature of the perfection of meditative concentration, and do not stir from the essential nature of the perfection of wisdom; do not stir from the essential nature of the emptiness of internal phenomena, do not stir from the essential nature of the emptiness of external phenomena, do not stir from the essential nature of the emptiness of external and internal phenomena, do not stir from the essential nature of the emptiness of emptiness, do not stir from the essential nature of the emptiness of great extent, do not stir from the essential nature of the emptiness of ultimate reality, do not stir from the essential nature of the emptiness of conditioned phenomena, do not stir from the essential nature of the emptiness of unconditioned phenomena, do not stir from the essential nature of the emptiness of the unlimited, do not stir from the essential nature of the emptiness of that which has neither beginning nor end, do not stir from the essential nature of the emptiness of nonexclusion, do not stir from the essential nature of the emptiness of inherent nature, do not stir from the essential nature of the emptiness of all phenomena, do not stir from the essential nature of the emptiness of intrinsic defining characteristics, do not stir from the essential nature of the emptiness of that which cannot be apprehended, do not stir from the essential nature of the emptiness of nonentities, do not stir from the essential nature of the emptiness of essential nature, and do not stir from the essential nature of the emptiness of an essential nature of nonentities; do not stir from the essential nature of the meditative concentrations, do not stir from the essential nature of the immeasurable attitudes, and do not stir from the essential nature of the formless absorptions; do not stir from the essential nature of the applications of mindfulness, do not stir from the essential nature of the correct exertions, do not stir from the essential nature of the supports for miraculous ability, do not stir from the essential nature of the faculties, do not stir from the essential nature of the powers, do not stir from the essential nature of the branches of enlightenment, and do not stir from the essential nature of the noble eightfold path; do not stir from the essential nature of the truths of the noble ones, do not stir from the essential nature of the meditative stability of emptiness, do not stir from the essential nature of the meditative stability of signlessness, do not stir from the essential nature of the meditative stability of wishlessness, do not stir from the essential nature of the eight liberations, do not stir from the essential nature of the nine serial steps of meditative absorption, do not stir from the essential nature of the extrasensory powers, do not stir from the essential nature of the meditative stabilities, and do not stir from the essential nature of the dhāraṇī gateways; and do not stir from the essential nature of the ten powers of the tathāgatas, do not stir from the essential nature of the four fearlessnesses, do not stir from the essential nature of the four kinds of exact knowledge, do not stir from the essential nature of the eighteen distinct qualities of the buddhas, do not stir from the essential nature of great loving kindness, and do not stir from the essential nature of great compassion.
“Blessed Lord, can a nonentity fully awaken through an entity?” asked Subhūti.
“No, Subhūti,” replied the Blessed One.
“In that case, Blessed Lord, if a nonentity is not clearly realized through an entity, an entity is not clearly realized through an nonentity, an entity is not clearly realized through an entity, and a nonentity is not clearly realized through a nonentity, Blessed Lord, will this not inexorably entail1147 that there is no attainment and there is no clear realization?”
“Clear realization exists, it is not nonexistent,1148 but it is not actualized through these four,” replied the Blessed One.
“In that case, Blessed Lord, how is it there is a clear realization?” asked Subhūti.
“Where there is neither an entity nor a nonentity—clear realization is like that. In it there are not those conceptual elaborations, so clear realization is without conceptual elaboration and separated from conceptual elaboration,” replied the Blessed One.
“Blessed Lord, what is a bodhisattva great being’s conceptual elaboration?” asked Subhūti.
The Blessed One replied, “Physical forms are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Perceptions are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Physical forms are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Perceptions are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“Physical forms are ‘self’ or ‘nonself is a bodhisattva great being’s conceptual elaboration. Feelings are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Perceptions are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“Physical forms are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Perceptions are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“Physical forms ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Perceptions ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“The eyes are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The ears are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The nose is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The tongue is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The body is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The mental faculty is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“The eyes are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The ears are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The nose is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The tongue is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The body is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The mental faculty is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“The eyes are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The ears are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The nose is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The tongue is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The body is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The mental faculty is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“The eyes are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The ears are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The nose is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The tongue is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The body is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The mental faculty is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“The eyes ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The ears ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The nose ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The tongue ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The body ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The mental faculty ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“Sights are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Sounds are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Odors are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Tastes are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Tangibles are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Mental phenomena are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Sights are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Sounds are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Odors are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Tastes are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Tangibles are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Mental phenomena are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“Sights are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Sounds are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Odors are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Tastes are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Tangibles are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Mental phenomena are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“Sights are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Sounds are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Odors are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Tastes are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Tangibles are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Mental phenomena are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“Sights ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Sounds ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Odors ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Tastes ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Tangibles ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Mental phenomena ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“Visual consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Auditory consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Olfactory consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Gustatory consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Tactile consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Mental consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Visual consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Auditory consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Olfactory consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Gustatory consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Tactile consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Mental consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“Visual consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Auditory consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Olfactory consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Gustatory consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Tactile consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Mental consciousness is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“Visual consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Auditory consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Olfactory consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Gustatory consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Tactile consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Mental consciousness is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“Visual consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Auditory consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Olfactory consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Gustatory consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Corporeal consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Mental consciousness ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“Visually compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Aurally compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Nasally compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Lingually compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Corporeally compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Mentally compounded sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Visually compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Aurally compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Nasally compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Lingually compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Corporeally compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Mentally compounded sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“Visually compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Aurally compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Nasally compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Lingually compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Corporeally compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Mentally compounded sensory contact is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“Visually compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Aurally compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Nasally compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Lingually compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Corporeally compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Mentally compounded sensory contact is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“Visually compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Aurally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Nasally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Lingually compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Corporeally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Mentally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“Feelings conditioned by visually compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by aurally compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by nasally compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by lingually compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by corporeally compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by mentally compounded sensory contact are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Feelings conditioned by visually compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by aurally compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by nasally compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by lingually compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by corporeally compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by mentally compounded sensory contact are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“Feelings conditioned by visually compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by aurally compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by nasally compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by lingually compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by corporeally compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by mentally compounded sensory contact are ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“Feelings conditioned by visually compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by aurally compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by nasally compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by lingually compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by corporeally compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by mentally compounded sensory contact are ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“Feelings conditioned by visually compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by aurally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by nasally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by lingually compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by corporeally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. Feelings conditioned by mentally compounded sensory contact ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“The earth element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The water element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The fire element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The wind element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The space element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The consciousness element is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“The earth element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The water element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The fire element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The wind element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The space element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The consciousness element is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.
“The earth element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The water element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The fire element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The wind element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The space element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration. The consciousness element is ‘self’ or ‘nonself’ is a bodhisattva great being’s conceptual elaboration.
“The earth element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The water element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The fire element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The wind element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The space element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration. The consciousness element is ‘at peace’ or ‘not at peace’ is a bodhisattva great being’s conceptual elaboration.
“The earth element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The water element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The fire element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The wind element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The space element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration. The consciousness element ‘should be comprehended’ and ‘should not be comprehended’ is a bodhisattva great being’s conceptual elaboration.
“Ignorance is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Name and form are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The six sense fields are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Sensory contact is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Sensation is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Craving is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Grasping is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. The rebirth process is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Birth is ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration. Aging and death are ‘permanent’ or ‘impermanent’ is a bodhisattva great being’s conceptual elaboration.
“Ignorance is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Formative predispositions are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Consciousness is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Name and form are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The six sense fields are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Sensory contact is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Sensation is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Craving is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Grasping is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. The rebirth process is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Birth is ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration. Aging and death are ‘happiness’ or ‘suffering’ is a bodhisattva great being’s conceptual elaboration.