“Venerable Śāradvatīputra, since the emptiness of internal phenomena cannot be apprehended, the emptiness of internal phenomena does not exist and cannot be apprehended. Since the emptiness of external phenomena cannot be apprehended, the emptiness of external phenomena does not exist and cannot be apprehended. Since the emptiness of external and internal phenomena cannot be apprehended, the emptiness of external and internal phenomena does not exist and cannot be apprehended. Since the emptiness of emptiness cannot be apprehended, the emptiness of emptiness does not exist and cannot be apprehended. Since the emptiness of great extent cannot be apprehended, the emptiness of great extent does not exist and cannot be apprehended. Since the emptiness of ultimate reality cannot be apprehended, the emptiness of ultimate reality does not exist and cannot be apprehended. Since the emptiness of conditioned phenomena cannot be apprehended, the emptiness of conditioned phenomena does not exist and cannot be apprehended. Since the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena does not exist and cannot be apprehended. Since the emptiness of the unlimited cannot be apprehended, the emptiness of the unlimited does not exist and cannot be apprehended. Since the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of that which has neither beginning nor end does not exist and cannot be apprehended. Since the emptiness of nonexclusion cannot be apprehended, the emptiness of nonexclusion does not exist and cannot be apprehended. Since the emptiness of inherent nature cannot be apprehended, the emptiness of inherent nature does not exist and cannot be apprehended. Since the emptiness of all phenomena cannot be apprehended, the emptiness of all phenomena does not exist and cannot be apprehended. Since the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of that which cannot be apprehended does not exist and cannot be apprehended. Since the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of intrinsic defining characteristics does not exist and cannot be apprehended. Since the emptiness of nonentities cannot be apprehended, the emptiness of nonentities does not exist and cannot be apprehended. Since the emptiness of essential nature cannot be apprehended, the emptiness of essential nature does not exist and cannot be apprehended. Since the emptiness of an essential nature of nonentities cannot be apprehended, the emptiness of an essential nature of nonentities does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not discouraged, not utterly discouraged, not afraid, not frightened, and not fearful, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”
“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”
“Venerable Śāradvatīputra,” replied the venerable Subhūti, “physical forms are without the essential nature of physical forms, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings are without the essential nature of feelings, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Perceptions are without the essential nature of perceptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the eyes are without the essential nature of the eyes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ears are without the essential nature of the ears, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nose is without the essential nature of the nose, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The tongue is without the essential nature of the tongue, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The body is without the essential nature of the body, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The mental faculty is without the essential nature of the mental faculty, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, sights are without the essential nature of sights, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sounds are without the essential nature of sounds, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Odors are without the essential nature of odors, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tastes are without the essential nature of tastes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tangibles are without the essential nature of tangibles, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental phenomena are without the essential nature of mental phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, visual consciousness is without the essential nature of visual consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Auditory consciousness is without the essential nature of auditory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Olfactory consciousness is without the essential nature of olfactory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Gustatory consciousness is without the essential nature of gustatory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tactile consciousness is without the essential nature of tactile consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental consciousness is without the essential nature of mental consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, visually compounded sensory contact is without the essential nature of visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Aurally compounded sensory contact is without the essential nature of aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Nasally compounded sensory contact is without the essential nature of nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Lingually compounded sensory contact is without the essential nature of lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Corporeally compounded sensory contact is without the essential nature of corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mentally compounded sensory contact is without the essential nature of mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are without the essential nature of feelings conditioned by visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by aurally compounded sensory contact are without the essential nature of feelings conditioned by aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by nasally compounded sensory contact are without the essential nature of feelings conditioned by nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by lingually compounded sensory contact are without the essential nature of feelings conditioned by lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by corporeally compounded sensory contact are without the essential nature of feelings conditioned by corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by mentally compounded sensory contact are without the essential nature of feelings conditioned by mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the earth element is without the essential nature of the earth element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The water element is without the essential nature of the water element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fire element is without the essential nature of the fire element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The wind element is without the essential nature of the wind element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The space element is without the essential nature of the space element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The consciousness element is without the essential nature of the consciousness element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, ignorance is without the essential nature of ignorance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Name and form are without the essential nature of name and form, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The six sense fields are without the essential nature of the six sense fields, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensory contact is without the essential nature of sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensation is without the essential nature of sensation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Craving is without the essential nature of craving, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Grasping is without the essential nature of grasping, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The rebirth process is without the essential nature of the rebirth process, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Birth is without the essential nature of birth, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Aging and death are without the essential nature of aging and death, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the perfection of generosity is without the essential nature of the perfection of generosity, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of ethical discipline is without the essential nature of the perfection of ethical discipline, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of tolerance is without the essential nature of the perfection of tolerance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of perseverance is without the essential nature of the perfection of perseverance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of meditative concentration is without the essential nature of the perfection of meditative concentration, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of wisdom is without the essential nature of the perfection of wisdom, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is without the essential nature of the emptiness of internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external phenomena is without the essential nature of the emptiness of external phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external and internal phenomena is without the essential nature of the emptiness of external and internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of emptiness is without the essential nature of the emptiness of emptiness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of great extent is without the essential nature of the emptiness of great extent, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of ultimate reality is without the essential nature of the emptiness of ultimate reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of conditioned phenomena is without the essential nature of the emptiness of conditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of unconditioned phenomena is without the essential nature of the emptiness of unconditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of the unlimited is without the essential nature of the emptiness of the unlimited, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of that which has neither beginning nor end is without the essential nature of the emptiness of that which has neither beginning nor end, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonexclusion is without the essential nature of the emptiness of nonexclusion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of inherent nature is without the essential nature of the emptiness of inherent nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of all phenomena is without the essential nature of the emptiness of all phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of intrinsic defining characteristics is without the essential nature of the emptiness of intrinsic defining characteristics, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of that which cannot be apprehended is without the essential nature of the emptiness of that which cannot be apprehended, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonentities is without the essential nature of the emptiness of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of essential nature is without the essential nature of the emptiness of essential nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of an essential nature of nonentities is without the essential nature of the emptiness of an essential nature of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the four applications of mindfulness are without the essential nature of the applications of mindfulness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four correct exertions are without the essential nature of the correct exertions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four supports for miraculous ability are without the essential nature of the supports for miraculous ability, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five faculties are without the essential nature of the faculties, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five powers are without the essential nature of the powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The seven branches of enlightenment are without the essential nature of the branches of enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The noble eightfold path is without the essential nature of the noble path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four truths of the noble ones are without the essential nature of the truths of the noble ones, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four meditative concentrations are without the essential nature of the meditative concentrations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four immeasurable attitudes are without the essential nature of the immeasurable attitudes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four formless absorptions are without the essential nature of the formless absorptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eight liberations are without the essential nature of the liberations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nine serial steps of meditative absorption are without the essential nature of the serial steps of meditative absorption, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness, signlessness, and wishlessness gateways to liberation are without the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The extrasensory powers are without the essential nature of the extrasensory powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The meditative stabilities are without the essential nature of the meditative stabilities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The gateways of the dhāraṇīs are without the essential nature of the gateways of the dhāraṇīs, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ten powers of the tathāgatas are without the essential nature of the powers of the tathāgatas, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four fearlessnesses are without the essential nature of the fearlessnesses, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four kinds of exact knowledge are without the essential nature of the kinds of exact knowledge, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great loving kindness is without the essential nature of great loving kindness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great compassion is without the essential nature of great compassion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eighteen distinct qualities of the buddhas are without the essential nature of the distinct qualities of the buddhas, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the fruit of having entered the stream is without the essential nature of the fruit of having entered the stream, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of once-returner is without the essential nature of the fruit of once-returner, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of non-returner is without the essential nature of the fruit of non-returner, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Arhatship is without the essential nature of arhatship, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. individual enlightenment is without the essential nature of individual enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Knowledge of the aspects of the path is without the essential nature of knowledge of the aspects of the path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. All-aspect omniscience is without the essential nature of all-aspect omniscience, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the real nature is without the essential nature of the real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The unmistaken real nature is without the essential nature of the unmistaken real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The one and only real nature is without the essential nature of the one and only real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The reality of phenomena is without the essential nature of the reality of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The realm of phenomena is without the essential nature of the realm of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The maturity of phenomena is without the essential nature of the maturity of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The very limit of reality is without the essential nature of the very limit of reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.”
“Venerable Subhūti,” he asked, “what is the essential nature of physical forms? What is the essential nature of feelings? What is the essential nature of perceptions? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of the eyes? What is the essential nature of the ears? What is the essential nature of the nose? What is the essential nature of the tongue? What is the essential nature of the body? What is the essential nature of the mental faculty? What is the essential nature of sights? What is the essential nature of sounds? What is the essential nature of odors? What is the essential nature of tastes? What is the essential nature of tangibles? What is the essential nature of mental phenomena? What is the essential nature of visual consciousness? What is the essential nature of auditory consciousness? What is the essential nature of olfactory consciousness? What is the essential nature of gustatory consciousness? What is the essential nature of tactile consciousness? What is the essential nature of mental consciousness? What is the essential nature of visually compounded sensory contact? What is the essential nature of aurally compounded sensory contact? What is the essential nature of nasally compounded sensory contact? What is the essential nature of lingually compounded sensory contact? What is the essential nature of corporeally compounded sensory contact? What is the essential nature of mentally compounded sensory contact? What is the essential nature of feelings conditioned by visually compounded sensory contact? What is the essential nature of feelings conditioned by aurally compounded sensory contact? What is the essential nature of feelings conditioned by nasally compounded sensory contact? What is the essential nature of feelings conditioned by lingually compounded sensory contact? What is the essential nature of feelings conditioned by corporeally compounded sensory contact? What is the essential nature of feelings conditioned by mentally compounded sensory contact? What is the essential nature of the earth element? What is the essential nature of the water element? What is the essential nature of the fire element? What is the essential nature of the wind element? What is the essential nature of the space element? What is the essential nature of the consciousness element? What is the essential nature of ignorance? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of name and form? What is the essential nature of the six sense fields? What is the essential nature of sensory contact? What is the essential nature of sensation? What is the essential nature of craving? What is the essential nature of grasping? What is the essential nature of the rebirth process? What is the essential nature of birth? What is the essential nature of aging and death?
“What is the essential nature of the perfection of generosity? What is the essential nature of the perfection of ethical discipline? What is the essential nature of the perfection of tolerance? What is the essential nature of the perfection of perseverance? What is the essential nature of the perfection of meditative concentration? What is the essential nature of the perfection of wisdom? What is the essential nature of the emptiness of internal phenomena? What is the essential nature of the emptiness of external phenomena? What is the essential nature of the emptiness of external and internal phenomena? What is the essential nature of the emptiness of emptiness? What is the essential nature of the emptiness of great extent? What is the essential nature of the emptiness of ultimate reality? What is the essential nature of the emptiness of conditioned phenomena? What is the essential nature of the emptiness of unconditioned phenomena? What is the essential nature of the emptiness of the unlimited? What is the essential nature of the emptiness of that which has neither beginning nor end? What is the essential nature of the emptiness of nonexclusion? What is the essential nature of the emptiness of inherent nature? What is the essential nature of the emptiness of all phenomena? What is the essential nature of the emptiness of that which cannot be apprehended? What is the essential nature of the emptiness of intrinsic defining characteristics? What is the essential nature of the emptiness of nonentities? What is the essential nature of the emptiness of essential nature? What is the essential nature of the emptiness of an essential nature of nonentities? What is the essential nature of the four applications of mindfulness? What is the essential nature of the correct exertions? What is the essential nature of the supports for miraculous ability? What is the essential nature of the faculties? What is the essential nature of the powers? What is the essential nature of the branches of enlightenment? What is the essential nature of the noble eightfold path? What is the essential nature of the truths of the noble ones? What is the essential nature of the meditative concentrations? What is the essential nature of the immeasurable attitudes? What is the essential nature of the formless absorptions? What is the essential nature of the liberations? What is the essential nature of the serial steps of meditative absorption? What is the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation? What is the essential nature of the extrasensory powers? What is the essential nature of the meditative stabilities? What is the essential nature of the gateways of the dhāraṇīs? What is the essential nature of the powers of the tathāgatas? What is the essential nature of the fearlessnesses? What is the essential nature of the four kinds of exact knowledge? What is the essential nature of great loving kindness? What is the essential nature of great compassion? What is the essential nature of the distinct qualities of the buddhas? What is the essential nature of the fruit of having entered the stream? What is the essential nature of the fruit of once-returner? What is the essential nature of the fruit of non-returner? What is the essential nature of the fruit of arhatship? What is the essential nature of the fruit of individual enlightenment? What is the essential nature of the fruit of the knowledge of the aspects of the path? What is the essential nature of the fruit of all-aspect omniscience? What is the essential nature of the real nature? What is the essential nature of the unmistaken real nature? What is the essential nature of the one and only real nature? What is the essential nature of the reality of phenomena? What is the essential nature of the realm of phenomena? What is the essential nature of the abiding nature of phenomena? What is the essential nature of the maturity of phenomena? What is the essential nature of the very limit of reality?”