Chapter 7
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of internal phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of external phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of external and internal phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of emptiness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of great extent, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of ultimate reality, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of conditioned phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of unconditioned phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of the unlimited, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of that which has neither beginning nor end, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of nonexclusion, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of inherent nature, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of all phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of intrinsic defining characteristics, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of that which cannot be apprehended, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of nonentities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of essential nature, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of an essential nature of nonentities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the applications of mindfulness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the correct exertions, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the supports for miraculous ability, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the faculties, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the powers, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the branches of enlightenment, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the noble eightfold path, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the truths of the noble ones, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the meditative concentrations, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the immeasurable attitudes, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the formless absorptions, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the eight liberations, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the nine serial steps of meditative absorption, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness, signlessness, and wishlessness gateways to liberation, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the extrasensory powers, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the meditative stabilities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the dhāraṇī gateways, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the ten powers of the tathāgatas, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the fearlessnesses, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the kinds of exact knowledge, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in great loving kindness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in great compassion, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the distinct qualities of the buddhas, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?”
Venerable Subhūti having thus inquired, the Blessed One said to him, “In that case I will ask you about that. You may answer as best you can. Subhūti, do you think that physical forms are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that perceptions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that formative predispositions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eyes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the ears are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nose is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the tongue is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the body is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the mental faculty is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sights are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sounds are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One said, “Subhūti, do you think that odors are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tastes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tangibles are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mental phenomena are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that visual consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that auditory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that olfactory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that gustatory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tactile consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mental consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that visually compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that aurally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that nasally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that lingually compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that corporeally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mentally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by visually compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by aurally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by nasally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by lingually compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by corporeally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by mentally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the earth element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the water element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the fire element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the wind element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the space element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the consciousness element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that ignorance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that formative predispositions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that name and form are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the six sense fields are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sensation is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that craving is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that grasping is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the rebirth process is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that birth is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that aging and death are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of generosity is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of ethical discipline is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of tolerance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of perseverance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of meditative concentration is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of wisdom is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of internal phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of external phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of external and internal phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of emptiness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of great extent is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of ultimate reality is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of conditioned phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of unconditioned phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of the unlimited is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of that which has neither beginning nor end is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of nonexclusion is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of inherent nature is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of all phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of intrinsic defining characteristics is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of that which cannot be apprehended is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of nonentities is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of essential nature is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of an essential nature of nonentities is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the applications of mindfulness are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the correct exertions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the supports for miraculous ability are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the faculties are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the powers are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the branches of enlightenment are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the noble eightfold path is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the truths of the noble ones are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the meditative concentrations are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the immeasurable attitudes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the formless absorptions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eight liberations are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nine serial steps of meditative absorption are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness, signlessness, and wishlessness gateways to liberation are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the extrasensory powers are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the meditative stabilities are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the dhāraṇī gateways are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the powers of the tathāgatas are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the fearlessnesses are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the kinds of exact knowledge are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that great loving kindness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that great compassion is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eighteen distinct qualities of the buddhas are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that enlightenment is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
“Blessed Lord, physical forms are not one thing and illusions another. Physical forms are themselves illusion, and illusion itself is physical forms. Blessed Lord, feelings are not one thing and illusions another. Feelings are themselves illusion, and illusion itself is feelings. Blessed Lord, perceptions are not one thing and illusions another. Perceptions are themselves illusion, and illusion itself is perceptions. Blessed Lord, formative predispositions are not one thing and illusions another. Formative predispositions are themselves illusion, and illusion itself is formative predispositions. Blessed Lord, consciousness is not one thing and illusions another. Consciousness is itself illusion, and illusion itself is consciousness.
“Blessed Lord, the eyes are not one thing and illusions another. The eyes are themselves illusion, and illusion itself is the eyes. Blessed Lord, the ears are not one thing and illusions another. The ears are themselves illusion, and illusion itself is the ears. Blessed Lord, the nose is not one thing and illusions another. The nose is itself illusion, and illusion itself is the nose. Blessed Lord, the tongue is not one thing and illusions another. The tongue is itself illusion, and illusion itself is the tongue. Blessed Lord, the body is not one thing and illusions another. The body is itself illusion, and illusion itself is the body. Blessed Lord, the mental faculty is not one thing and illusions another. The mental faculty is itself illusion, and illusion itself is the mental faculty.
“Blessed Lord, sights are not one thing and illusions another. Sights are themselves illusion, and illusion itself is sights. Blessed Lord, sounds are not one thing and illusions another. Sounds are themselves illusion, and illusion itself is sounds. Blessed Lord, odors are not one thing and illusions another. Odors are themselves illusion, and illusion itself is odors. Blessed Lord, tastes are not one thing and illusions another. Tastes are themselves illusion, and illusion itself is tastes. Blessed Lord, tangibles are not one thing and illusions another. Tangibles are themselves illusion, and illusion itself is tangibles. Blessed Lord, mental phenomena are not one thing and illusions another. Mental phenomena are themselves illusion, and illusion itself is mental phenomena.
“Blessed Lord, visual consciousness is not one thing and illusions another. Visual consciousness is itself illusion, and illusion itself is visual consciousness. Blessed Lord, auditory consciousness is not one thing and illusions another. Auditory consciousness is itself illusion, and illusion itself is auditory consciousness. Blessed Lord, olfactory consciousness is not one thing and illusions another. Olfactory consciousness is itself illusion, and illusion itself is olfactory consciousness. Blessed Lord, gustatory consciousness is not one thing and illusions another. Gustatory consciousness is itself illusion, and illusion itself is gustatory consciousness. Blessed Lord, tactile consciousness is not one thing and illusions another. Tactile consciousness is itself illusion, and illusion itself is tactile consciousness. Blessed Lord, mental consciousness is not one thing and illusions another. Mental consciousness is itself illusion, and illusion itself is mental consciousness.
“Blessed Lord, visually compounded sensory contact is not one thing and illusions another. Visually compounded sensory contact is itself illusion, and illusion itself is visually compounded sensory contact. Blessed Lord, aurally compounded sensory contact is not one thing and illusions another. Aurally compounded sensory contact is itself illusion, and illusion itself is aurally compounded sensory contact. Blessed Lord, nasally compounded sensory contact is not one thing and illusions another. Nasally compounded sensory contact is itself illusion, and illusion itself is nasally compounded sensory contact. Blessed Lord, lingually compounded sensory contact is not one thing and illusions another. Lingually compounded sensory contact is itself illusion, and illusion itself is lingually compounded sensory contact. Blessed Lord, corporeally compounded sensory contact is not one thing and illusions another. Corporeally compounded sensory contact is itself illusion, and illusion itself is corporeally compounded sensory contact. Blessed Lord, mentally compounded sensory contact is not one thing and illusions another. Mentally compounded sensory contact is itself illusion, and illusion itself is mentally compounded sensory contact.
“Blessed Lord, feelings conditioned by visually compounded sensory contact are not one thing and illusions another. Feelings conditioned by visually compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by visually compounded sensory contact. Blessed Lord, feelings conditioned by aurally compounded sensory contact are not one thing and illusions another. Feelings conditioned by aurally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by aurally compounded sensory contact. Blessed Lord, feelings conditioned by nasally compounded sensory contact are not one thing and illusions another. Feelings conditioned by nasally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by nasally compounded sensory contact. Blessed Lord, feelings conditioned by lingually compounded sensory contact are not one thing and illusions another. Feelings conditioned by lingually compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by lingually compounded sensory contact. Blessed Lord, feelings conditioned by corporeally compounded sensory contact are not one thing and illusions another. Feelings conditioned by corporeally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by corporeally compounded sensory contact. Blessed Lord, feelings conditioned by mentally compounded sensory contact are not one thing and illusions another. Feelings conditioned by mentally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by mentally compounded sensory contact.
“Blessed Lord, the earth element is not one thing and illusions another. The earth element is itself illusion, and illusion itself is the earth element. Blessed Lord, the water element is not one thing and illusions another. The water element is itself illusion, and illusion itself is the water element. Blessed Lord, the fire element is not one thing and illusions another. The fire element is itself illusion, and illusion itself is the fire element. Blessed Lord, the wind element is not one thing and illusions another. The wind element is itself illusion, and illusion itself is the wind element. Blessed Lord, the space element is not one thing and illusions another. The space element is itself illusion, and illusion itself is the space element. Blessed Lord, the consciousness element is not one thing and illusions another. The consciousness element is itself illusion, and illusion itself is the consciousness element.