Chapter 66
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if bodhisattva great beings practicing the six perfections, practicing the fourteen emptinesses, practicing the thirty-seven factors conducive to enlightenment, practicing the three gateways to liberation, practicing all the meditative concentrations, liberations, meditative stabilities, and absorptions, practicing the four truths of the noble ones, practicing the extrasensory powers, practicing the meditative stabilities, practicing the dhāraṇī gateways, practicing the ten powers of the tathāgatas, practicing the four fearlessnesses, practicing the four kinds of exact knowledge, practicing great loving kindness, practicing great compassion, and practicing the eighteen distinct qualities of the buddhas do not, having completed the path of enlightenment, have the fortune to fully awaken to unsurpassed, perfect, complete enlightenment, how, Blessed Lord, do those bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if through skill in means they practice the perfection of generosity, but practice without apprehending a gift, a donor, or recipient, or anything else apart from those three phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of ethical discipline, but practice without apprehending ethical discipline or someone who is ethically disciplined, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of tolerance, but practice without apprehending tolerance or someone who is tolerant, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of perseverance, but practice without apprehending perseverance or someone who undertakes perseverance, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of meditative concentration, but practice without apprehending meditative concentration or someone who is in meditative concentration, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the perfection of wisdom, but practice without apprehending wisdom or someone who is wise, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of internal phenomena, but practice without apprehending the emptiness of internal phenomena or someone who is cultivating the emptiness of internal phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of external phenomena, but practice without apprehending the emptiness of external phenomena or someone who is cultivating the emptiness of external phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of external and internal phenomena, but practice without apprehending the emptiness of external and internal phenomena or someone who is cultivating the emptiness of external and internal phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of emptiness, but practice without apprehending the emptiness of emptiness or someone who is cultivating the emptiness of emptiness, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of great extent, but practice without apprehending the emptiness of great extent or someone who is cultivating the emptiness of great extent, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of ultimate reality, but practice without apprehending the emptiness of ultimate reality or someone who is cultivating the emptiness of ultimate reality, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of conditioned phenomena, but practice without apprehending the emptiness of conditioned phenomena or someone who is cultivating the emptiness of conditioned phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of unconditioned phenomena, but practice without apprehending the emptiness of unconditioned phenomena or someone who is cultivating the emptiness of unconditioned phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of the unlimited, but practice without apprehending the emptiness of the unlimited or someone who is cultivating the emptiness of the unlimited, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of that which has neither beginning nor end, but practice without apprehending the emptiness of that which has neither beginning nor end or someone who is cultivating the emptiness of that which has neither beginning nor end, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of nonexclusion, but practice without apprehending the emptiness of nonexclusion or someone who is cultivating the emptiness of nonexclusion, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain fully awakening to unsurpassed, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of inherent nature, but practice without apprehending the emptiness of inherent nature or someone who is cultivating the emptiness of inherent nature, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of all phenomena, but practice without apprehending the emptiness of all phenomena or someone who is cultivating the emptiness of all phenomena, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of intrinsic defining characteristics, but practice without apprehending the emptiness of intrinsic defining characteristics or someone who is cultivating the emptiness of intrinsic defining characteristics, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of that which cannot be apprehended, but practice without apprehending the emptiness of that which cannot be apprehended or someone who is cultivating the emptiness of that which cannot be apprehended, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of nonentities, but practice without apprehending the emptiness of nonentities or someone who is cultivating the emptiness of nonentities, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of essential nature, but practice without apprehending the emptiness of essential nature or someone who is cultivating the emptiness of essential nature, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness of an essential nature of nonentities, but practice without apprehending the emptiness of an essential nature of nonentities or someone who is cultivating the emptiness of an essential nature of nonentities, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four applications of mindfulness, but practice without apprehending the applications of mindfulness or someone who is cultivating the applications of mindfulness, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four correct exertions, but practice without apprehending the correct exertions or someone who is cultivating the correct exertions, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four supports for miraculous ability, but practice without apprehending the supports for miraculous ability or someone who is cultivating the supports for miraculous ability, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the five faculties, but practice without apprehending the faculties or someone who is cultivating the faculties, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the five powers, but practice without apprehending the powers or someone who is cultivating the powers, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the seven branches of enlightenment, but practice without apprehending the branches of enlightenment or someone who is cultivating the branches of enlightenment, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the noble eightfold path, but practice without apprehending the noble eightfold path or someone who is cultivating the noble eightfold path, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four truths of the noble ones, but practice without apprehending the truths of the noble ones or someone who is cultivating the truths of the noble ones, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four meditative concentrations, but practice without apprehending the meditative concentrations or someone who is cultivating the meditative concentrations, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four immeasurable attitudes, but practice without apprehending the four immeasurable attitudes or someone who is cultivating the immeasurable attitudes, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four formless absorptions, but practice without apprehending the four formless absorptions or someone who is cultivating the four formless absorptions, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the eight liberations, but practice without apprehending the eight liberations or someone who is cultivating the liberations, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the nine serial steps of meditative absorption, but practice without apprehending the serial steps of meditative absorption or someone who is cultivating the serial steps of meditative absorption, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the emptiness, signlessness, and wishlessness gateways to liberation, but practice without apprehending the emptiness, signlessness, and wishlessness gateways to liberation or someone who is cultivating the emptiness, signlessness, and wishlessness gateways to liberation, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the extrasensory powers, but practice without apprehending the extrasensory powers or someone who is cultivating the extrasensory powers, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the meditative stabilities, but practice without apprehending the meditative stabilities or someone who is cultivating the meditative stabilities, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the dhāraṇī gateways, but practice without apprehending the dhāraṇī gateways or someone who is cultivating the dhāraṇī gateways, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the ten powers of the tathāgatas, but practice without apprehending the powers of the tathāgatas or someone who is cultivating the powers of the tathāgatas, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four fearlessnesses, but practice without apprehending the fearlessnesses or someone who is cultivating the fearlessnesses, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the four kinds of exact knowledge, but practice without apprehending the kinds of exact knowledge or someone who is cultivating the kinds of exact knowledge, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate great loving kindness, but practice without apprehending great loving kindness or someone who is cultivating great loving kindness, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate great compassion, but practice without apprehending great compassion or someone who is cultivating great compassion, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the eighteen distinct qualities of the buddhas, but practice without apprehending the distinct qualities of the buddhas or someone who is cultivating the distinct qualities of the buddhas, or anything else apart from those two phenomena, at that time bodhisattva great beings acquire the path to enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will fully awaken to unsurpassed, perfect, complete enlightenment.”
Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere at the path to enlightenment?”
“Śāradvatīputra,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, through skill in means they neither associate with nor disassociate from physical forms. If you ask why, it is because there is no essential nature of physical forms with which they might associate or from which they might disassociate.1355 They neither associate with nor disassociate from feelings. If you ask why, it is because there is no essential nature of feelings with which they might associate or from which they might disassociate. They neither associate with nor disassociate from perceptions. If you ask why, it is because there is no essential nature of perceptions with which they might associate or from which they might disassociate. They neither associate with nor disassociate from formative predispositions. If you ask why, it is because there is no essential nature of formative predispositions with which they might associate or from which they might disassociate. They neither associate with nor disassociate from consciousness. If you ask why, it is because there is no essential nature of consciousness with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the eyes. If you ask why, it is because there is no essential nature of the eyes with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the ears. If you ask why, it is because there is no essential nature of the ears with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the nose. If you ask why, it is because there is no essential nature of the nose with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the tongue. If you ask why, it is because there is no essential nature of the tongue with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the body. If you ask why, it is because there is no essential nature of the body with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the mental faculty. If you ask why, it is because there is no essential nature of the mental faculty with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from sights. If you ask why, it is because there is no essential nature of sights with which they might associate or from which they might disassociate. They neither associate with nor disassociate from sounds. If you ask why, it is because there is no essential nature of sounds with which they might associate or from which they might disassociate. They neither associate with nor disassociate from odors. If you ask why, it is because there is no essential nature of odors with which they might associate or from which they might disassociate. They neither associate with nor disassociate from tastes. If you ask why, it is because there is no essential nature of tastes with which they might associate or from which they might disassociate. They neither associate with nor disassociate from tangibles. If you ask why, it is because there is no essential nature of tangibles with which they might associate or from which they might disassociate. They neither associate with nor disassociate from mental phenomena. If you ask why, it is because there is no essential nature of mental phenomena with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from visual consciousness. If you ask why, it is because there is no essential nature of visual consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from auditory consciousness. If you ask why, it is because there is no essential nature of auditory consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from olfactory consciousness. If you ask why, it is because there is no essential nature of olfactory consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from gustatory consciousness. If you ask why, it is because there is no essential nature of gustatory consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from tactile consciousness. If you ask why, it is because there is no essential nature of tactile consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from mental consciousness. If you ask why, it is because there is no essential nature of mental consciousness with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from visually compounded sensory contact. If you ask why, it is because there is no essential nature of visually compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from aurally compounded sensory contact. If you ask why, it is because there is no essential nature of aurally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from nasally compounded sensory contact. If you ask why, it is because there is no essential nature of nasally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from lingually compounded sensory contact. If you ask why, it is because there is no essential nature of lingually compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from corporeally compounded sensory contact. If you ask why, it is because there is no essential nature of corporeally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from mentally compounded sensory contact. If you ask why, it is because there is no essential nature of mentally compounded sensory contact with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from feelings conditioned by visually compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by visually compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from feelings conditioned by aurally compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by aurally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from feelings conditioned by nasally compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by nasally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from feelings conditioned by lingually compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by lingually compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by corporeally compounded sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from feelings conditioned by mentally compounded sensory contact. If you ask why, it is because there is no essential nature of feelings conditioned by mentally compounded sensory contact with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the earth element. If you ask why, it is because there is no essential nature of the earth element with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the water element. If you ask why, it is because there is no essential nature of the water element with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the fire element. If you ask why, it is because there is no essential nature of the fire element with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the wind element. If you ask why, it is because there is no essential nature of the wind element with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the space element. If you ask why, it is because there is no essential nature of the space element with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the consciousness element. If you ask why, it is because there is no essential nature of the consciousness element with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from ignorance. If you ask why, it is because there is no essential nature of ignorance with which they might associate or from which they might disassociate. They neither associate with nor disassociate from formative predispositions. If you ask why, it is because there is no essential nature of formative predispositions with which they might associate or from which they might disassociate. They neither associate with nor disassociate from consciousness. If you ask why, it is because there is no essential nature of consciousness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from name and form. If you ask why, it is because there is no essential nature of name and form with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the six sense fields. If you ask why, it is because there is no essential nature of the six sense fields with which they might associate or from which they might disassociate. They neither associate with nor disassociate from sensory contact. If you ask why, it is because there is no essential nature of sensory contact with which they might associate or from which they might disassociate. They neither associate with nor disassociate from craving. If you ask why, it is because there is no essential nature of craving with which they might associate or from which they might disassociate. They neither associate with nor disassociate from grasping. If you ask why, it is because there is no essential nature of grasping with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the rebirth process. If you ask why, it is because there is no essential nature of the rebirth process with which they might associate or from which they might disassociate. They neither associate with nor disassociate from birth. If you ask why, it is because there is no essential nature of birth with which they might associate or from which they might disassociate. They neither associate with nor disassociate from aging and death. If you ask why, it is because there is no essential nature of aging and death with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the perfection of generosity. If you ask why, it is because there is no essential nature of the perfection of generosity with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the perfection of ethical discipline. If you ask why, it is because there is no essential nature of the perfection of ethical discipline with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the perfection of tolerance. If you ask why, it is because there is no essential nature of the perfection of tolerance with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the perfection of perseverance. If you ask why, it is because there is no essential nature of the perfection of perseverance with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the perfection of meditative concentration. If you ask why, it is because there is no essential nature of the perfection of meditative concentration with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the perfection of wisdom. If you ask why, it is because there is no essential nature of the perfection of wisdom with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the emptiness of internal phenomena. If you ask why, it is because there is no essential nature of the emptiness of internal phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of external phenomena. If you ask why, it is because there is no essential nature of the emptiness of external phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of external and internal phenomena. If you ask why, it is because there is no essential nature of the emptiness of external and internal phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of emptiness. If you ask why, it is because there is no essential nature of the emptiness of emptiness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of great extent. If you ask why, it is because there is no essential nature of the emptiness of great extent with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of ultimate reality. If you ask why, it is because there is no essential nature of the emptiness of ultimate reality with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of conditioned phenomena. If you ask why, it is because there is no essential nature of the emptiness of conditioned phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of unconditioned phenomena. If you ask why, it is because there is no essential nature of the emptiness of unconditioned phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of the unlimited. If you ask why, it is because there is no essential nature of the emptiness of the unlimited with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of that which has neither beginning nor end. If you ask why, it is because there is no essential nature of the emptiness of that which has neither beginning nor end with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of nonexclusion. If you ask why, it is because there is no essential nature of the emptiness of nonexclusion with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of inherent nature. If you ask why, it is because there is no essential nature of the emptiness of inherent nature with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of all phenomena. If you ask why, it is because there is no essential nature of the emptiness of all phenomena with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of intrinsic defining characteristics. If you ask why, it is because there is no essential nature of the emptiness of intrinsic defining characteristics with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of that which cannot be apprehended. If you ask why, it is because there is no essential nature of the emptiness of that which cannot be apprehended with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of nonentities. If you ask why, it is because there is no essential nature of the emptiness of nonentities with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of essential nature. If you ask why, it is because there is no essential nature of the emptiness of essential nature with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness of an essential nature of nonentities. If you ask why, it is because there is no essential nature of the emptiness of an essential nature of nonentities with which they might associate or from which they might disassociate.