“Subhūti, just as the emptiness of internal phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of internal phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of external phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of external phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of external and internal phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of external and internal phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of emptiness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of emptiness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of great extent of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of great extent is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of ultimate reality of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of ultimate reality is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of conditioned phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of conditioned phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of unconditioned phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of unconditioned phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of the unlimited of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of the unlimited is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of that which has neither beginning nor end of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of that which has neither beginning nor end is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of nonexclusion of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of nonexclusion is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of inherent nature of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of inherent nature is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of all phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of all phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of intrinsic defining characteristics of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of intrinsic defining characteristics is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of that which cannot be apprehended of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of that which cannot be apprehended is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of nonentities of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of nonentities is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of essential nature of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of essential nature is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of an essential nature of nonentities of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of an essential nature of nonentities is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the applications of mindfulness of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those applications of mindfulness are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the correct exertions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those correct exertions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the supports for miraculous ability of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those supports for miraculous ability are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the faculties of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those faculties are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the powers of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those powers are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the branches of enlightenment of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those branches of enlightenment are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the path of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that path is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the truths of the noble ones of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those truths of the noble ones are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the meditative concentrations of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those meditative concentrations are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the immeasurable attitudes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those immeasurable attitudes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formless absorptions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formless absorptions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the liberations of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those liberations are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the serial steps of meditative absorption of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those serial steps of meditative absorption are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness, signlessness, and wishlessness gateways to liberation of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those emptiness, signlessness, and wishlessness gateways to liberation are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the extrasensory powers of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those extrasensory powers are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the meditative stabilities of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those meditative stabilities are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the dhāraṇī gateways of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those dhāraṇī gateways are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the ten powers of the tathāgatas of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those powers of the tathāgatas are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the fearlessnesses of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those fearlessnesses are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the kinds of exact knowledge of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those kinds of exact knowledge are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the great compassion of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that great compassion is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the eighteen distinct qualities of the buddhas of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those distinct qualities of the buddhas are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the conditioned element is without any basis in the unconditioned element, and the unconditioned element is without any basis in the conditioned element, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as nonarising is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonceasing is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nondefilement is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonpurification is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonconditioning is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonorigination is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonapprehensibility is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.”
Subhūti then asked, “Blessed Lord, the nonarising of what is without any basis? The nonceasing of what is without any basis? The nondefilement and the nonpurification of what is without any basis? The nonconditioning of what is without any basis? The nonorigination of what is without any basis? The nonapprehensibility of what is without any basis?”
“Subhūti,” replied the Blessed One, “the nonarising of physical forms is without any basis. The nonceasing of physical forms is without any basis. The nondefilement and the nonpurification of physical forms are without any basis. The nonconditioning of physical forms is without any basis. The nonorigination of physical forms is without any basis. The nonapprehensibility of physical forms is without any basis.
“Subhūti, the nonarising of feelings is without any basis. The nonceasing of feelings is without any basis. The nondefilement and the nonpurification of feelings are without any basis. The nonconditioning of feelings is without any basis. The nonorigination of feelings is without any basis. The nonapprehensibility of feelings is without any basis. Subhūti, the nonarising of perceptions is without any basis. The nonceasing of perceptions is without any basis. The nondefilement and the nonpurification of perceptions are without any basis. The nonconditioning of perceptions is without any basis. The nonorigination of perceptions is without any basis. The nonapprehensibility of perceptions is without any basis. Subhūti, the nonarising of formative predispositions is without any basis. The nonceasing of formative predispositions is without any basis. The nondefilement and the nonpurification of formative predispositions are without any basis. The nonconditioning of formative predispositions is without any basis. The nonorigination of formative predispositions is without any basis. The nonapprehensibility of formative predispositions is without any basis. Subhūti, the nonarising of consciousness is without any basis. The nonceasing of consciousness is without any basis. The nondefilement and the nonpurification of consciousness are without any basis. The nonconditioning of consciousness is without any basis. The nonorigination of consciousness is without any basis. The nonapprehensibility of consciousness is without any basis.
“Subhūti, the nonarising of the eyes is without any basis. The nonceasing of the eyes is without any basis. The nondefilement and the nonpurification of the eyes are without any basis. The nonconditioning of the eyes is without any basis. The nonorigination of the eyes is without any basis. The nonapprehensibility of the eyes is without any basis. Subhūti, the nonarising of the ears is without any basis. The nonceasing of the ears is without any basis. The nondefilement and the nonpurification of the ears are without any basis. The nonconditioning of the ears is without any basis. The nonorigination of the ears is without any basis. The nonapprehensibility of the ears is without any basis. Subhūti, the nonarising of the nose is without any basis. The nonceasing of the nose is without any basis. The nondefilement and the nonpurification of the nose are without any basis. The nonconditioning of the nose is without any basis. The nonorigination of the nose is without any basis. The nonapprehensibility of the nose is without any basis. Subhūti, the nonarising of the tongue is without any basis. The nonceasing of the tongue is without any basis. The nondefilement and the nonpurification of the tongue are without any basis. The nonconditioning of the tongue is without any basis. The nonorigination of the tongue is without any basis. The nonapprehensibility of the tongue is without any basis. Subhūti, the nonarising of the body is without any basis. The nonceasing of the body is without any basis. The nondefilement and the nonpurification of the body are without any basis. The nonconditioning of the body is without any basis. The nonorigination of the body is without any basis. The nonapprehensibility of the body is without any basis. Subhūti, the nonarising of the mental faculty is without any basis. The nonceasing of the mental faculty is without any basis. The nondefilement and the nonpurification of the mental faculty are without any basis. The nonconditioning of the mental faculty is without any basis. The nonorigination of the mental faculty is without any basis. The nonapprehensibility of the mental faculty is without any basis.
“Subhūti, the nonarising of sights is without any basis. The nonceasing of sights is without any basis. The nondefilement and the nonpurification of sights are without any basis. The nonconditioning of sights is without any basis. The nonorigination of sights is without any basis. The nonapprehensibility of sights is without any basis. Subhūti, the nonarising of sounds is without any basis. The nonceasing of sounds is without any basis. The nondefilement and the nonpurification of sounds are without any basis. The nonconditioning of sounds is without any basis. The nonorigination of sounds is without any basis. The nonapprehensibility of sounds is without any basis. Subhūti, the nonarising of odors is without any basis. The nonceasing of odors is without any basis. The nondefilement and the nonpurification of odors are without any basis. The nonconditioning of odors is without any basis. The nonorigination of odors is without any basis. The nonapprehensibility of odors is without any basis. Subhūti, the nonarising of tastes is without any basis. The nonceasing of tastes is without any basis. The nondefilement and the nonpurification of tastes are without any basis. The nonconditioning of tastes is without any basis. The nonorigination of tastes is without any basis. The nonapprehensibility of tastes is without any basis. Subhūti, the nonarising of tangibles is without any basis. The nonceasing of tangibles is without any basis. The nondefilement and the nonpurification of tangibles are without any basis. The nonconditioning of tangibles is without any basis. The nonorigination of tangibles is without any basis. The nonapprehensibility of tangibles is without any basis. Subhūti, the nonarising of mental phenomena is without any basis. The nonceasing of mental phenomena is without any basis. The nondefilement and the nonpurification of mental phenomena are without any basis. The nonconditioning of mental phenomena is without any basis. The nonorigination of mental phenomena is without any basis. The nonapprehensibility of mental phenomena is without any basis.
“Subhūti, the nonarising of visual consciousness is without any basis. The nonceasing of visual consciousness is without any basis. The nondefilement and the nonpurification of visual consciousness are without any basis. The nonconditioning of visual consciousness is without any basis. The nonorigination of visual consciousness is without any basis. The nonapprehensibility of visual consciousness is without any basis. Subhūti, the nonarising of auditory consciousness is without any basis. The nonceasing of auditory consciousness is without any basis. The nondefilement and the nonpurification of auditory consciousness are without any basis. The nonconditioning of auditory consciousness is without any basis. The nonorigination of auditory consciousness is without any basis. The nonapprehensibility of auditory consciousness is without any basis. Subhūti, the nonarising of olfactory consciousness is without any basis. The nonceasing of olfactory consciousness is without any basis. The nondefilement and the nonpurification of olfactory consciousness are without any basis. The nonconditioning of olfactory consciousness is without any basis. The nonorigination of olfactory consciousness is without any basis. The nonapprehensibility of olfactory consciousness is without any basis. Subhūti, the nonarising of gustatory consciousness is without any basis. The nonceasing of gustatory consciousness is without any basis. The nondefilement and the nonpurification of gustatory consciousness are without any basis. The nonconditioning of gustatory consciousness is without any basis. The nonorigination of gustatory consciousness is without any basis. The nonapprehensibility of gustatory consciousness is without any basis. Subhūti, the nonarising of tactile consciousness is without any basis. The nonceasing of tactile consciousness is without any basis. The nondefilement and the nonpurification of tactile consciousness are without any basis. The nonconditioning of tactile consciousness is without any basis. The nonorigination of tactile consciousness is without any basis. The nonapprehensibility of tactile consciousness is without any basis. Subhūti, the nonarising of mental consciousness is without any basis. The nonceasing of mental consciousness is without any basis. The nondefilement and the nonpurification of mental consciousness are without any basis. The nonconditioning of mental consciousness is without any basis. The nonorigination of mental consciousness is without any basis. The nonapprehensibility of mental consciousness is without any basis.
“Subhūti, the nonarising of visually compounded sensory contact is without any basis. The nonceasing of visually compounded sensory contact is without any basis. The nondefilement and the nonpurification of visually compounded sensory contact are without any basis. The nonconditioning of visually compounded sensory contact is without any basis. The nonorigination of visually compounded sensory contact is without any basis. The nonapprehensibility of visually compounded sensory contact is without any basis. Subhūti, the nonarising of aurally compounded sensory contact is without any basis. The nonceasing of aurally compounded sensory contact is without any basis. The nondefilement and the nonpurification of aurally compounded sensory contact are without any basis. The nonconditioning of aurally compounded sensory contact is without any basis. The nonorigination of aurally compounded sensory contact is without any basis. The nonapprehensibility of aurally compounded sensory contact is without any basis. Subhūti, the nonarising of nasally compounded sensory contact is without any basis. The nonceasing of nasally compounded sensory contact is without any basis. The nondefilement and the nonpurification of nasally compounded sensory contact are without any basis. The nonconditioning of nasally compounded sensory contact is without any basis. The nonorigination of nasally compounded sensory contact is without any basis. The nonapprehensibility of nasally compounded sensory contact is without any basis. Subhūti, the nonarising of lingually compounded sensory contact is without any basis. The nonceasing of lingually compounded sensory contact is without any basis. The nondefilement and the nonpurification of lingually compounded sensory contact are without any basis. The nonconditioning of lingually compounded sensory contact is without any basis. The nonorigination of lingually compounded sensory contact is without any basis. The nonapprehensibility of lingually compounded sensory contact is without any basis. Subhūti, the nonarising of corporeally compounded sensory contact is without any basis. The nonceasing of corporeally compounded sensory contact is without any basis. The nondefilement and the nonpurification of corporeally compounded sensory contact are without any basis. The nonconditioning of corporeally compounded sensory contact is without any basis. The nonorigination of corporeally compounded sensory contact is without any basis. The nonapprehensibility of corporeally compounded sensory contact is without any basis. Subhūti, the nonarising of mentally compounded sensory contact is without any basis. The nonceasing of mentally compounded sensory contact is without any basis. The nondefilement and the nonpurification of mentally compounded sensory contact are without any basis. The nonconditioning of mentally compounded sensory contact is without any basis. The nonorigination of mentally compounded sensory contact is without any basis. The nonapprehensibility of mentally compounded sensory contact is without any basis.
“Subhūti, the nonarising of the feelings conditioned by visually compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by visually compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by visually compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by visually compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by visually compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by visually compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by aurally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by aurally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by aurally compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by nasally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by nasally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by nasally compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by lingually compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by lingually compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by lingually compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by corporeally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by corporeally compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by mentally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by mentally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by mentally compounded sensory contact is without any basis.
“Subhūti, the nonarising of the earth element is without any basis. The nonceasing of the earth element is without any basis. The nondefilement and the nonpurification of earth element are without any basis. The nonconditioning of the earth element is without any basis. The nonorigination of the earth element is without any basis. The nonapprehensibility of the earth element is without any basis. Subhūti, the nonarising of the water element is without any basis. The nonceasing of the water element is without any basis. The nondefilement and the nonpurification of water element are without any basis. The nonconditioning of the water element is without any basis. The nonorigination of the water element is without any basis. The nonapprehensibility of the water element is without any basis. Subhūti, the nonarising of the fire element is without any basis. The nonceasing of the fire element is without any basis. The nondefilement and the nonpurification of fire element are without any basis. The nonconditioning of the fire element is without any basis. The nonorigination of the fire element is without any basis. The nonapprehensibility of the fire element is without any basis. Subhūti, the nonarising of the wind element is without any basis. The nonceasing of the wind element is without any basis. The nondefilement and the nonpurification of wind element are without any basis. The nonconditioning of the wind element is without any basis. The nonorigination of the wind element is without any basis. The nonapprehensibility of the wind element is without any basis. Subhūti, the nonarising of the space element is without any basis. The nonceasing of the space element is without any basis. The nondefilement and the nonpurification of space element are without any basis. The nonconditioning of the space element is without any basis. The nonorigination of the space element is without any basis. The nonapprehensibility of the space element is without any basis. Subhūti, the nonarising of the earth element is without any basis. The nonceasing of the earth element is without any basis. The nondefilement and the nonpurification of earth element are without any basis. The nonconditioning of the earth element is without any basis. The nonorigination of the earth element is without any basis. The nonapprehensibility of the earth element is without any basis.
“Subhūti, the nonarising of ignorance is without any basis. The nonceasing of ignorance is without any basis. The nondefilement and the nonpurification of ignorance are without any basis. The nonconditioning of ignorance is without any basis. The nonorigination of ignorance is without any basis. The nonapprehensibility of ignorance is without any basis. Subhūti, the nonarising of formative predispositions is without any basis. The nonceasing of formative predispositions is without any basis. The nondefilement and the nonpurification of formative predispositions are without any basis. The nonconditioning of formative predispositions is without any basis. The nonorigination of formative predispositions is without any basis. The nonapprehensibility of formative predispositions is without any basis. Subhūti, the nonarising of consciousness is without any basis. The nonceasing of consciousness is without any basis. The nondefilement and the nonpurification of consciousness are without any basis. The nonconditioning of consciousness is without any basis. The nonorigination of consciousness is without any basis. The nonapprehensibility of consciousness is without any basis. Subhūti, the nonarising of name and form is without any basis. The nonceasing of name and form is without any basis. The nondefilement and the nonpurification of name and form are without any basis. The nonconditioning of name and form is without any basis. The nonorigination of name and form is without any basis. The nonapprehensibility of name and form is without any basis. Subhūti, the nonarising of the six sense fields is without any basis. The nonceasing of the six sense fields is without any basis. The nondefilement and the nonpurification of the six sense fields are without any basis. The nonconditioning of the six sense fields is without any basis. The nonorigination of the six sense fields is without any basis. The nonapprehensibility of the six sense fields is without any basis. Subhūti, the nonarising of sensory contact is without any basis. The nonceasing of sensory contact is without any basis. The nondefilement and the nonpurification of sensory contact are without any basis. The nonconditioning of sensory contact is without any basis. The nonorigination of sensory contact is without any basis. The nonapprehensibility of sensory contact is without any basis. Subhūti, the nonarising of sensation is without any basis. The nonceasing of sensation is without any basis. The nondefilement and the nonpurification of sensation are without any basis. The nonconditioning of sensation is without any basis. The nonorigination of sensation is without any basis. The nonapprehensibility of sensation is without any basis. Subhūti, the nonarising of craving is without any basis. The nonceasing of craving is without any basis. The nondefilement and the nonpurification of craving are without any basis. The nonconditioning of craving is without any basis. The nonorigination of craving is without any basis. The nonapprehensibility of craving is without any basis. Subhūti, the nonarising of grasping is without any basis. The nonceasing of grasping is without any basis. The nondefilement and the nonpurification of grasping are without any basis. The nonconditioning of grasping is without any basis. The nonorigination of grasping is without any basis. The nonapprehensibility of grasping is without any basis. Subhūti, the nonarising of the rebirth process is without any basis. The nonceasing of the rebirth process is without any basis. The nondefilement and the nonpurification of the rebirth process are without any basis. The nonconditioning of the rebirth process is without any basis. The nonorigination of the rebirth process is without any basis. The nonapprehensibility of the rebirth process is without any basis. Subhūti, the nonarising of birth is without any basis. The nonceasing of birth is without any basis. The nondefilement and the nonpurification of birth are without any basis. The nonconditioning of birth is without any basis. The nonorigination of birth is without any basis. The nonapprehensibility of birth is without any basis. Subhūti, the nonarising of aging and death is without any basis. The nonceasing of aging and death is without any basis. The nondefilement and the nonpurification of aging and death are without any basis. The nonconditioning of aging and death is without any basis. The nonorigination of aging and death is without any basis. The nonapprehensibility of aging and death is without any basis.
“Subhūti, the nonarising of the perfection of generosity is without any basis. The nonceasing of the perfection of generosity is without any basis. The nondefilement and the nonpurification of the perfection of generosity are without any basis. The nonconditioning of the perfection of generosity is without any basis. The nonorigination of the perfection of generosity is without any basis. The nonapprehensibility of the perfection of generosity is without any basis. Subhūti, the nonarising of the perfection of ethical discipline is without any basis. The nonceasing of the perfection of ethical discipline is without any basis. The nondefilement and the nonpurification of the perfection of ethical discipline are without any basis. The nonconditioning of the perfection of ethical discipline is without any basis. The nonorigination of the perfection of ethical discipline is without any basis. The nonapprehensibility of the perfection of ethical discipline is without any basis. Subhūti, the nonarising of the perfection of tolerance is without any basis. The nonceasing of the perfection of tolerance is without any basis. The nondefilement and the nonpurification of the perfection of tolerance are without any basis. The nonconditioning of the perfection of tolerance is without any basis. The nonorigination of the perfection of tolerance is without any basis. The nonapprehensibility of the perfection of tolerance is without any basis. Subhūti, the nonarising of the perfection of perseverance is without any basis. The nonceasing of the perfection of perseverance is without any basis. The nondefilement and the nonpurification of the perfection of perseverance are without any basis. The nonconditioning of the perfection of perseverance is without any basis. The nonorigination of the perfection of perseverance is without any basis. The nonapprehensibility of the perfection of perseverance is without any basis. Subhūti, the nonarising of the perfection of meditative concentration is without any basis. The nonceasing of the perfection of meditative concentration is without any basis. The nondefilement and the nonpurification of the perfection of meditative concentration are without any basis. The nonconditioning of the perfection of meditative concentration is without any basis. The nonorigination of the perfection of meditative concentration is without any basis. The nonapprehensibility of the perfection of meditative concentration is without any basis. Subhūti, the nonarising of the perfection of wisdom is without any basis. The nonceasing of the perfection of wisdom is without any basis. The nondefilement and the nonpurification of the perfection of wisdom are without any basis. The nonconditioning of the perfection of wisdom is without any basis. The nonorigination of the perfection of wisdom is without any basis. The nonapprehensibility of the perfection of wisdom is without any basis.