Toh 8 — The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 1: The Context

V14F.1.bB1Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,^[1] supreme in their perfection of all mental powers, with the exception of just one person—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns—Yaśodharā and Mahāprajāpatī and so on— F.2.a and a great many laymen and laywomen, all of whom had seen the Dharma.

There, too, were innumerable, inestimable bodhisattva great beings, all of whom had attained the dhāraṇīs and attained the meditative stabilities, acting in accord with emptiness, their perceptual range being one of signlessness, their aspirations free from deliberation. They had attained forbearance for the sameness of all phenomena, possessed inspired eloquence that was unimpeded, had comprehended the inexhaustible teachings according to their exact knowledge, and used miraculous displays through their great extrasensory powers.^[2] With their extrasensory powers never failing, and with engaging speech, without indolence but with perseverance, without regard for their bodies or their lives, their conduct unpretentious,^[3] without fawning, and without thoughts of ulterior fame, profit, or respect, free from self-interest they taught the Dharma. They had realized and integrated the sublime acceptance of the profound dharmas,^[4] had acquired the great fearlessnesses, were without discouragement, and they had gone completely beyond all the works of Māra.

Having interrupted the continuity of karmic obscurations, they had overcome karma, the afflicted mental states, and hostile forces,^[5] and in the face of all challenges had remained undefeated. They were difficult for all śrāvakas and pratyekabuddhas to understand,^[6] and through their realization were skilled in analyzing and teaching the Dharma. They had energetically applied themselves to their aspirations over countless eons. Smiling and speaking first in welcome, their faces without frowns of anger,F.2.b with their sweet, gentle words they were skilled in addressing others in melodic verse. As their inspired eloquence flowed uninterrupted, they possessed the fearlessness that overwhelmed endless assemblies. They were skilled in emancipation by means of the transcendental knowledge from having taught for endless tens of millions of eons.^[7] They had comprehended that all phenomena are like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an optical aberration, empty space, a castle in the sky, a reflection,^[8] and a magical display.

Without discouragement, they were skilled in comprehending the mental attitudes, subtle knowledge,^[9] conduct, and interests of all beings. Their attitude toward all beings was free of any animosity, and their tolerance was immense. They were skilled in the transcendental knowledge that brings the sameness of all phenomena to be understood, and because they were possessed of profound reality their depth was hard to estimate. They had fully attained power over their own minds, and they had entirely attained power over all phenomena. They were liberated from all karma, afflicted mental states, and obscurations of view. They were skilled in teaching in dependence on the audience,^[10] and had engaged in all the inexhaustible modes of dependent origination, were free from all views, latent impulses, and obsessions, and had abandoned all fetters. They were skilled in bringing peace from all actions and afflicted mental states,^[11] skilled in the transcendental knowledge that brings realization of the truth, constantly and uninterruptedly considering all phenomena to resemble an echo, fearless in their measureless teachings of the ways of the Dharma,^[12] and skilled in bringing forth comprehension of the true nature itself.

^[13] Their progress was governed by their aspirational vow to establish infinite buddhafields. Constantly and uninterruptedly they actualized the meditative stability of recollecting the buddhas F.3.a who reside in countless world systems; they were skilled in going everywhere buddhas arise^[14] and skilled in requesting the innumerable buddhas to teach.^[15] They were skilled in bringing about peace from the afflicted mental states that are generated through the diverse false views of beings, and skilled in bringing forth realization of the transcendental knowledge that revels in the miraculous production of a hundred thousand meditative stabilities.

^[16] Every one of them had qualities of which a full description would be incomplete even if infinite eons were spent on it.

Among them were the following: the bodhisattva great being Bhadrapāla, the bodhisattva great being Ratnākara, the bodhisattva great being Ratnagarbha, the bodhisattva great being Ratnadatta, the bodhisattva great being Susārthavāha,^[17] the bodhisattva great being Naradatta, the bodhisattva great being Guhagupta, the bodhisattva great being Varuṇadeva, the bodhisattva great being Indradatta, the bodhisattva great being Bhadrabala,^[18] the bodhisattva great being Uttaramati,^[19] the bodhisattva great being Viśeṣamati, the bodhisattva great being Vardhamānamati, the bodhisattva great being Anantamati, the bodhisattva great being Amoghadarśin, the bodhisattva great being Anāvaraṇamati, the bodhisattva great being Susaṃprasthita, the bodhisattva great being Suvikrāntavikrāmin,^[20] the bodhisattva great being Anantavīrya, the bodhisattva great being Nityodyukta,F.3.b the bodhisattva great being Nityaprayukta, the bodhisattva great being Anikṣiptadhura, the bodhisattva great being Sūryagarbha, the bodhisattva great being Candragarbha, the bodhisattva great being Anupamamati,^[21] the bodhisattva great being Avalokiteśvara, the bodhisattva great being Mahāsthāmaprāpta, the bodhisattva great being Mañjuśrī­kumāra­bhūta, the bodhisattva great being Māra­bala­pramardin, the bodhisattva great being Vajramati, the bodhisattva great being Ratnamudrāhasta, the bodhisattva great being Nityotkṣiptahasta, the bodhisattva great being Mahā­karuṇā­cintin, the bodhisattva great being Mahāvyūha, the bodhisattva great being Vyūharāja,^[22] the bodhisattva great being Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion others as well.

At that time, the Blessed One himself arranged his seat, the lion throne, and sat upright with his legs crossed, directing his mindfulness.^[23] Seated there, he was absorbed in the meditative stability called king of meditative stabilities, in which all meditative stabilities are gathered, comprehended, pursued, and subsumed.

The Blessed One, mindful and with full awareness,F.4.a then arose from that meditative stability and observed this buddhafield with divine clairvoyance.^[24] Seeing in this manner, he sent out light from his entire body. Sixty^[25] hundred thousand ten million billion^[26] rays of light issued from each of the two thousand-spoked wheels that were imprinted on the soles of his feet. Sixty hundred thousand ten million billion rays of light issued from each of the ten toes of his two feet. Sixty hundred thousand ten million billion rays of light issued from each of his two ankles, sixty hundred thousand ten million billion rays of light issued from each of his two shins, sixty hundred thousand ten million billion rays of light issued from each of his two knees, sixty hundred thousand ten million billion rays of light issued from each of his two thighs, sixty hundred thousand ten million billion rays of light issued from each of his two hips, sixty hundred thousand ten million billion rays of light issued from his navel, sixty hundred thousand ten million billion rays of light issued from each of the two sides of his ribs, and sixty hundred thousand ten million billion rays of light issued from the śrīvatsa at his heart, which is one of the major marks of a great person.

Sixty hundred thousand ten million billion rays of light also issued from each of his ten fingers, sixty hundred thousand ten million billion rays of light issued from each of his two arms, sixty hundred thousand ten million billion rays of light issued from each of his two shoulders, sixty hundred thousand ten million billion rays of light issued from his neck, sixty hundred thousand ten million billion rays of light issued from each of his four incisors, sixty hundred thousand ten million billion rays of light issued from each of his forty teeth, sixty hundred thousand ten million billion rays of light issued from each of his two eyes, sixty hundred thousand ten million billion rays of light issued from each of his two ears, sixty hundred thousand ten million billion rays of light issued F.4.b from each of his two nostrils, sixty hundred thousand ten million billion rays of light issued from the hair ringlet between his eyebrows, sixty hundred thousand ten million billion rays of light issued from his uṣṇīṣa, and sixty hundred thousand ten million billion rays of light issued from his mouth.

All of those sets of sixty hundred thousand ten million billion rays of light permeated all the world systems in the great billionfold world system with a great brightness. The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. All the beings who beheld the light and who were touched by that light became assured of reaching unsurpassed, perfect, complete enlightenment.

Then again, the Blessed One caused light rays to be diffused from all his pores, F.5.a and that light again permeated this great billionfold world system with a great brightness. The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. All the beings who beheld that light and who were touched by that light became assured of reaching unsurpassed, perfect, complete enlightenment.

Then again, with the natural light of the tathāgatas the Blessed One caused this great billionfold world system to be permeated with a great brightness. The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the northern direction, F.5.b numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. All the beings who beheld that light and who were touched by that light became assured of reaching unsurpassed, perfect, complete enlightenment.

Then the Blessed One extended his tongue from his mouth. Covering this entire great billionfold world system with his tongue, he smiled, and from his tongue issued forth many hundred thousand ten million billion variegated rays of light. On all those rays of light, in their entirety, appeared manifold lotus flowers, fashioned of diverse gemstones, shining like gold, with a thousand petals, diverse, beautiful to behold, captivating, brilliant, scented, soft, and blissful to the touch like kācalindika. On these lotuses, furthermore, were seated many embodied tathāgatas, and the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there F.6.a the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections.

They departed for the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. And they departed for the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā,F.6.b and on arriving there the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. All the beings who heard those teachings became assured of reaching unsurpassed, perfect, complete enlightenment.

Then, while seated on the lion throne, the Blessed One became absorbed in the meditative stability of the buddhas called the lion’s play and manifested his miraculous abilities. By manifesting those miraculous abilities, he caused this great billionfold world system to shake in six ways. That is to say, it shook, shuddered, and juddered;^[27] it rocked, reeled, and tottered; it quivered, careened, and convulsed; it trembled, throbbed, and quaked; it rumbled, roared, and thundered; and it faltered, lurched, and staggered. As its eastern sides reared up its western sides plunged down; as its western sides reared up its eastern sides plunged down; as its southern sides reared up its northern sides plunged down; as its northern sides reared up its southern sides plunged down; as its edges reared up its centers plunged down; and as its centers reared up its edges plunged down. Then, slowly and gradually, it settled down,^[28] producing benefit and happiness for all beings.

Then, at that time—at that moment, minute, and second—in this great billionfold world system, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations,^[29] as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, F.7.a they then joyfully, with serene confidence, and with ease departed for where there were blessed ones, and on arriving there paid homage to the blessed ones.

Then, at that time—at that moment, minute, and second—in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, F.7.b and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, F.8.a perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease F.8.b departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. F.9.a Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time—at that moment, minute, and second—in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, the world of Yama, the states that lack freedom, the lower realms, the terrible forms of life, and the degenerations, as many as there are, were all interrupted. All of the beings there F.9.b were then reborn equal in fortune to human beings; they were reborn equal in fortune to the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin realms. Then those gods and those human beings joyfully, with serene confidence, and with ease recollected their former lives. Having recollected those lives, they then joyfully, with serene confidence, and with ease departed for the respective buddhafields where the tathāgatas, arhats, perfectly complete buddhas resided, and on arriving there paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, perfectly complete buddhas.

Then, at that time, in this great billionfold world system, the beings who were blind, as many as there were, saw sights with their eyes. The deaf heard sounds with their ears. The insane came to their senses. Those who were agitated attained a state of mind without agitation. Those without clothing obtained clothing. The poor obtained wealth. The hungry obtained food. The thirsty obtained drink. Those struck with illness were healed. Those with physical disabilities and with imperfect sense faculties were restored to full perfection of the body and sense faculties, and flourished. The weary were refreshed. Those who had not forsaken nonvirtuous deeds of body, speech, and mind, or nonvirtuous livelihoods, gave up their nonvirtuous deeds of body, speech, and mind, and nonvirtuous livelihoods. All beings too became even-minded toward all other beings, considering one another as just like their father, mother, brother, sister, partner, close relative, or friend. All beings too acquired the path of the ten virtuous actions, and they maintained the practice of chastity F.10.a and purity, without the stench of immorality and without the notion of nonvirtue. At that time all beings possessed happiness such that it resembled, by comparison, the happiness experienced by monks absorbed in the third meditative concentration. They possessed all such happiness. At that time all beings possessed wisdom such that they knew, “Excellent is generosity! Excellent is discipline! Excellent is restraint! Excellent is truth! Excellent is carefulness! Excellent is loving kindness! Excellent is compassion! Excellent is nonviolence with respect to all living creatures!” And at that time the blessed buddhas in other buddhafields cried out cries of delight: “Ah! It is wonderful that these beings are possessed of wisdom such that they know, ‘Excellent is generosity!

Excellent is discipline! Excellent is peace! Excellent is restraint! Excellent is truth! Excellent is carefulness! Excellent is loving kindness! Excellent is compassion! Excellent is the practice of chastity! Excellent is nonviolence with respect to all living creatures!’ ”^[30]

At that time the Blessed One, seated on this very lion throne, resembled, as an analogy, the unobscured sun in the clear expanse of space, or the disk of the full moon. He outshone the great billionfold world system with its Sumerus and encircling mountain ranges, with its god realms, with its Indra realms, with its Vaśavartin realms, with its classes of gods and asuras, with its Brahmās, and with its Śuddhāvāsas. He was adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. And while the Blessed One remained seated, outshining this great billionfold world system,F.10.b being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining, he similarly outshone the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining.

Similarly, he outshone the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining. Similarly, he outshone the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory,F.11.a sparkling, gleaming, and shining. And similarly, he outshone the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, being adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining.

To illustrate, just as Sumeru, king of mountains, stands outshining all other dark mountains, adorned, sparkling, gleaming, and shining; just as, to illustrate, the disk of the moon stands outshining all the stars, adorned, sparkling, gleaming, and shining; and just as, to illustrate, the disk of the sun stands outshining all other lights, adorned, sparkling, gleaming, and shining, so too the Blessed One stood outshining the worlds of the ten directions with their gods, Indras, Brahmās, and Śuddhāvāsa realms, adorned with light, a lustrous complexion, splendor, and glory, sparkling, gleaming, and shining.

Then again, the Blessed One showed, in this great billionfold world system, his original body, just as it is.^[31] All the gods, as many as there are, of the Śuddhāvāsas, the Ābhāsvara^[32] and Brahmakāyika, and the Paranirmitavaśavartin, Nirmāṇarati, Tuṣita, Yāma, Trayastriṃśa, and Cāturmahārājika realms saw the tathāgata, arhat, perfectly complete buddha seated on the lion throne. They were pleased. They were delighted. They were contented and overjoyed, giving rise to such delight and contentment that they took many divine flowers, divine garlands, divine incenses,F.11.b divine unguents, divine powders, and divine perfumes; divine blue lotuses, day lotuses, red lotuses, white lotuses, water lilies, and saugandhaka lilies; divine kesara flowers and tamāla leaves; divine robes, divine ornaments, divine parasols, divine victory banners, and divine flags, and set out for the place where the Blessed One was seated. Going there, they sprinkled, scattered, and showered down upon^[33] the Blessed One those flowers, garlands, incenses, unguents, powders, and perfumes; blue lotuses, day lotuses, red lotuses, white lotuses, water lilies, and saugandhaka lilies; kesara flowers and tamāla leaves; robes, ornaments, divine parasols, victory banners, and flags of the gods.

Those human beings who were disciplined and suitable recipients of the teachings, as many as there were in this great billionfold world system, also brought manifold flowers, ones that grow in water and grow on the plains, and they set out for the place where the Blessed One was seated. Going there, they offered these to the Blessed One.

Through the sustaining power of the Blessed One, all those flowers, garlands, incenses, unguents, powders, and so on, and the robes, ornaments, parasols, victory banners, and flags immediately formed a towering mansion of flowers and so on, as large as the great billionfold world system, in the sky above the head of the Blessed One. From that towering mansion, many tassels made of divine flowers and silk were suspended, draped, and floated in the air.^[34] This whole great billionfold world system F.12.a was exquisitely adorned by these tassels made of flowers and silk, and it was exquisitely adorned, too, by the golden light of the Blessed One, sparkling, gleaming, and shining. And just like this great billionfold world system, so too the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were pervaded and illuminated by that light of the Blessed One. The world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One.

The world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. The world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One. And the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were also pervaded and illuminated by that light of the Blessed One.F.12.b

There, the human beings of the Jambudvīpas, beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

And just as the human beings of the Jambudvīpas had that thought, in the same manner, the human beings of the Godānīyas in the west, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The human beings of the Videhas in the east, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The human beings of the Kurus in the north, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Cāturmahārājika realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Trayastriṃśa realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Yāma realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Tuṣita realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, F.13.a “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Nirmāṇarati realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Paranirmitavaśavartin realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Brahmakāyika realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Brahmapurohita realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Brahma­pārṣadya realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Mahābrahmā realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Ābha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Parīttābha realms, on beholding the body of the Tathāgata, F.13.b looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Apramāṇābha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Ābhāsvara realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Śubha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Parīttaśubha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Apramāṇaśubha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Śubhakṛtsna realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Vṛhat^[35] realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Parīttavṛha realms, on beholding the body of the Tathāgata, looked upon him insatiably, F.14.a thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Apramāṇavṛha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Vṛhatphala realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

The gods of the Avṛha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Atapa realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Sudṛśa realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Sudarśana realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” The gods of the Akaniṣṭha realms, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” F.14.b

Similarly, all the human beings and all the gods in the thousandfold world system, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” All the human beings and all the gods in the millionfold world system, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.” All the human beings and all the gods in the great billionfold world system, on beholding the body of the Tathāgata, looked upon him insatiably, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

Then again, while seated on that lion throne, the Blessed One sent forth light, and again that light illuminated this great billionfold world system. It also illuminated the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the intermediate southwestern direction, F.15.a numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā. It also illuminated the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā. And it also illuminated the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld F.15.b in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, F.16.a residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, F.16.b the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems in the direction the nadir, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, F.17.a the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Through that light all beings, as many as there were in this great billionfold world system, beheld the many tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, along with their communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, those beings dwelling there, as many as there were, also beheld in this great billionfold world system the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Now then, beyond all the world systems in the eastern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Ratnavatī. F.17.b There the tathāgata, arhat, perfectly complete buddha called Ratnākara resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Samantaraśmi who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Samantaraśmi having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, replied to him, “Child of a good family, in the western direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Samantaraśmi F.18.a said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes^[36] who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Ratnākara, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, gave the bodhisattva great being Samantaraśmi a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”^[37]

Then the bodhisattva great being Samantaraśmi received from the Blessed One, F.18.b the tathāgata, arhat, perfectly complete buddha Ratnākara, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the eastern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he set out for the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Samantaraśmi then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnākara, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.” F.19.a

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions. B2

Now then, beyond all the world systems in the southern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Sarvaśokāpagata. There the tathāgata, arhat, perfectly complete buddha called Aśokaśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Vigataśoka who, on beholding that great light, the great trembling of the earth, F.19.b and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Vigataśoka having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, replied to him, “Child of a good family, in the northern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Vigataśoka said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, F.20.a and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Aśokaśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, gave the bodhisattva great being Vigataśoka a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Vigataśoka received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping F.20.b all the blessed lord buddhas residing and maintaining themselves in the southern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he set out for the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Vigataśoka then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Aśokaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine F.21.a that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the western direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Upaśāntā. There the tathāgata, arhat, perfectly complete buddha called Ratnārcis resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Cāritramati who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?” F.21.b

The bodhisattva great being Cāritramati having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, replied to him, “Child of a good family, in the eastern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Cāritramati said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Ratnārcis, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, gave the bodhisattva great being Cāritramati a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, F.22.a strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Cāritramati received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the eastern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Cāritramati then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, F.22.b perfectly complete buddha Ratnārcis, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Ratnārcis, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the northern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Jayā. There the tathāgata, arhat, perfectly complete buddha called F.23.a Jayendra resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Jayadatta who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Jayadatta having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, F.23.b replied to him, “Child of a good family, in the southern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Jayadatta said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Jayendra, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, gave the bodhisattva great being Jayadatta a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Jayadatta received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, those golden thousand-petaled lotuses. Accompanied by many F.24.a hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the northern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Jayadatta then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Jayendra, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, where F.24.b the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the intermediate northeastern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Samādhyalaṅkṛta. There the tathāgata, arhat, perfectly complete buddha called Samādhihastyuttaraśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Vijayavikrāmin who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, F.25.a perfectly complete buddha Samādhihastyuttaraśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Vijayavikrāmin having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, replied to him, “Child of a good family, in the intermediate southwestern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Vijayavikrāmin said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all F.25.b the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Samādhihastyuttaraśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, gave the bodhisattva great being Vijayavikrāmin a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Vijayavikrāmin received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the intermediate northeastern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, F.26.a robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Vijayavikrāmin then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Samādhihastyuttaraśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma F.26.b also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the intermediate southeastern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Bodhi­maṇḍalālaṃkāra­surucitā. There the tathāgata, arhat, perfectly complete buddha called Padmottaraśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Padmahasta who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Padmahasta having thus inquired, the Blessed One, the tathāgata, arhat, completely perfect F.27.a Buddha Padmottaraśrī, replied to him, “Child of a good family, in the intermediate northwestern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Padmahasta said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Padmottaraśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, gave the bodhisattva great being Padmahasta a thousand lotus flowers, F.27.b made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Padmahasta received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the northern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, F.28.a the bodhisattva great being Padmahasta then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmottaraśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into all the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, F.28.b through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the intermediate southwestern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Vigatarajaḥsañcayā. There the tathāgata, arhat, perfectly complete buddha called Sūryamaṇḍalaprabhāsottamaśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Sūryaprabhāsa who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Sūryaprabhāsa having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, replied to him, “Child of a good family, in the intermediate northeastern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, F.29.a arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Sūryaprabhāsa said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Sūryamaṇḍalaprabhāsottamaśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete Buddha Sūryamaṇḍalaprabhāsottamaśrī gave the bodhisattva great being Sūryaprabhāsa a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, F.29.b free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Sūryaprabhāsa received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the intermediate southwestern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Sūryaprabhāsa then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, has inquired of the Blessed One, F.30.a ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Sūryamaṇḍalaprabhāsottamaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into all the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes the six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the intermediate northwestern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Vaśībhūtā. There the tathāgata, F.30.b arhat, perfectly complete buddha called Ekacchatra resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Ratnottama who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Ratnottama having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, replied to him, “Child of a good family, in the intermediate southeastern direction, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Ratnottama F.31.a said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Ekacchatra, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete Buddha Ekacchatra, gave the bodhisattva great being Ratnottama a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Ratnottama received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, F.31.b those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the intermediate northwestern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Ratnottama then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Ekacchatra, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha F.32.a Śākyamuni, took those lotuses and scattered them into all the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the direction of the nadir, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Padmā. There the tathāgata, arhat, perfectly complete buddha called Padmaśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Padmottara who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, F.32.b perfectly complete buddha Padmaśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Padmottara having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, replied to him, “Child of a good family, in the direction of the zenith, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Padmottara said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered F.33.a all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Padmaśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete Buddha Padmaśrī, gave the bodhisattva great being Padmottara a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Padmottara received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the direction of the nadir, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, F.33.b through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Padmottara then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Padmaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into all the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, F.34.a those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Now then, beyond all the world systems in the direction of the zenith, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Nandā. There the tathāgata, arhat, perfectly complete buddha called Nandaśrī resides and maintains himself, teaching this very perfection of wisdom to bodhisattva great beings. Now then, in that world system there was a bodhisattva great being named Nandadatta who, on beholding that great light, the great trembling of the earth, and the body of the Tathāgata, looked upon him insatiably, and set out for the place where the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, was residing. Going there, he inquired of the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, “Blessed Lord, what are the causes and what are the conditions for such a great light to manifest in the world, for the earth to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The bodhisattva great being Nandadatta having thus inquired, the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī replied F.34.b to him, “Child of a good family, in the direction of the nadir, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, perfectly complete buddha named Śākyamuni resides and maintains himself at present. He is teaching the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Nandadatta said to the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, to pay homage and respect to him, and also to see all those bodhisattva great beings, most of whom are crown princes who have acquired the dhāraṇīs and exact knowledges, and have mastered all the meditative stabilities and absorptions.”

The Blessed One, the Tathāgata Nandaśrī, then replied, “Go then to that world system of Patient Endurance, child of a good family, if you think it is timely.”

Then the Blessed One, the tathāgata, arhat, perfectly complete Buddha Nandaśrī, gave the bodhisattva great being Nandadatta a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Child of a good family, strew these over the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, F.35.a and inquire of the Blessed One in my words, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ Child of a good family, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. So, beware of harm there.”

Then the bodhisattva great being Nandadatta received from the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, those golden thousand-petaled lotuses. Accompanied by many hundred thousand ten million billion bodhisattvas in the form of householders, those gone forth , young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas residing and maintaining themselves in the direction of the zenith, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and flags, through the bodhisattvas’ great miraculous ability and the bodhisattvas’ great power he arrived at the place where the tathāgata, arhat, perfectly complete buddha Śākyamuni resided.

Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Nandadatta then addressed the Blessed One as follows: “The Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, F.35.b has inquired of the Blessed One, ‘I trust you are free from sickness, free from all harms, in good spirits, have your physical strength, and are comfortable and well?’ And the Blessed One, the tathāgata, arhat, perfectly complete buddha Nandaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord.”

The Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, took those lotuses and scattered them into all the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, perfectly complete buddhas resided. Then those lotuses fully covered those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching the doctrine that takes these very six perfections as its point of departure. All the beings who heard that teaching of the Dharma also became assured of reaching unsurpassed, perfect, complete enlightenment. And those bodhisattva great beings in the form of householders, those gone forth , young men, and young women also served, respected, honored, and worshiped the Blessed One, the tathāgata, arhat, perfectly complete buddha Śākyamuni, through the roots of their respective virtuous actions.

Thereupon, at that moment, minute, and second, the great billionfold world system was completely transformed into the nature of gemstones, replete with scattered flowers, and completely bedecked with tassels and bundles of silk. Various kinds of incense wafted from various containers, F.36.a and it was completely adorned with wish-fulfilling trees with the tips of their branches bent down with ornaments and various fruits, and with flower trees, fruit trees, fragrance trees, garland trees, powder trees, and incense trees, just like, to illustrate, the world system of Padmavatī, the buddhafield of the Blessed One, the tathāgata, arhat, perfectly complete buddha Samantakusuma, where Mañjuśrī­kumāra­bhūta resides alongside Susthitamati Devaputra and other bodhisattva great beings of mighty splendor.

Chapter 2: Śāriputra

At that time, when the Blessed One thus understood that the world—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings F.36.b who want to fully awaken to all phenomena in all their aspects persevere in the perfection of wisdom?”

The venerable Śāradvatīputra having thus inquired, the Blessed One said to him, “Śāradvatīputra, here bodhisattva great beings should stay in the perfection of wisdom without there being any place to stay. That is, they should perfect the perfection of generosity without there being any giving up, since^[38] no gift, giver, or recipient is apprehended. They should perfect the perfection of ethical discipline, since there are no downfalls or nondownfalls to be committed. They should perfect the perfection of tolerance, since there is no disturbance. They should perfect the perfection of perseverance, since there is no weakening of physical or mental effort. They should perfect the perfection of meditative concentration, since disturbance and false imagination do not exist.^[39] They should perfect the perfection of wisdom, since no phenomena are apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four applications of mindfulness, since the applications of mindfulness are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four correct exertions, since the correct exertions are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four supports for miraculous ability, F.37.a since the supports for miraculous ability are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the five faculties, since the faculties are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the five powers, since the powers are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the seven branches of enlightenment, since the branches of enlightenment are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the noble eightfold path, since the path is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the emptiness meditative stability, since emptiness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the signlessness meditative stability, since signlessness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the wishlessness meditative stability, since wishlessness is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four meditative concentrations, since a meditative concentration is not apprehended. Śāradvatīputra, F.37.b bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four immeasurable attitudes, since an immeasurable attitude is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four formless absorptions, since formlessness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the eight liberations, since a liberation is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the nine serial steps of meditative absorption, since a serial step is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the five extrasensory powers, since an extrasensory power is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the nine perceptions. Thus, they should cultivate the perception of a bloated corpse, since a bloated corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a worm-infested corpse, since a worm-infested corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a putrefied corpse, since a putrefied corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, F.38.a abiding in the perfection of wisdom, should cultivate the perception of a bloodied corpse, since a bloodied corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a black-and-blue corpse, since a black-and-blue corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a chewed-up corpse, since a chewed-up corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a dismembered corpse, since a dismembered corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of bones, since bones are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of an immolated corpse, since an immolated corpse is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of the unpleasantness of food, since unpleasantness is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the Buddha, since the Buddha is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the Dharma, since the Dharma is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom,F.38.b should cultivate mindfulness of the Saṅgha, since the Saṅgha is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of ethical discipline, since ethical discipline is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of giving away, since giving away is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the gods, since the gods are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the inhalation and exhalation of breath, since breathing is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of disillusionment,^[40] since disillusionment is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of death, since death is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the body, since a body is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of impermanence, since impermanence is not apprehended.

Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of suffering, since suffering is not apprehended.F.39.a Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of nonself, since nonself is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of unattractiveness, since unattractiveness is not apprehended.^[41] Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of death, since death is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception that there is nothing delightful in the entire world, since there being nothing delightful is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception that there is nothing reliable in the entire world, since there being nothing reliable is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of suffering, since suffering is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the origin, since the origin is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the cessation, since the cessation is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the path, F.39.b since the path is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the extinction of contaminants, since extinction is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge that contaminants will not arise again, since not arising is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of phenomena, since phenomena are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of nonduality, since nonduality is not apprehended.^[42] Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the conventional, since the conventional is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of mastery, since mastery is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate knowledge in accord with sound, since accord with sound is not apprehended.^[43]

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the meditative stability with an initial mental application and with a sustained mental application,^[44] since an initial mental application and a sustained mental application are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the meditative stability without an initial mental application but with just a sustained mental application,F.40.a since being without an initial mental application but with a sustained mental application is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the meditative stability without an initial mental application and without a sustained mental application, since being without an initial mental application and without a sustained mental application is not apprehended.

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the faculty of coming to fully understand what has not been fully understood,^[45] since the faculty of coming to fully understand is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the faculty of understanding all, since understanding all is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the faculty of knowing that one has fully understood, since the faculty of knowing that one has fully understood is not apprehended.^[46]

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the stations of mastery, since a station of mastery is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the stations of complete suffusion, since a station of complete suffusion is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four ways to gather a retinue, since a way to gather a retinue is not apprehended. Śāradvatīputra, bodhisattva F.40.b great beings, abiding in the perfection of wisdom, should perfect the four presentations, since a presentation is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten levels, since a level is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten modes of conduct, since a mode of conduct is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten tolerances, since tolerance is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the twenty higher aspirations, since a higher aspiration is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the wisdom of an omniscient one, since the wisdom of an omniscient one is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the knowing of stilling and higher insight, since the knowing of stilling and higher insight is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the three knowledges, since knowledge is not apprehended.

Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four kinds of exact knowledge, since exact knowledge is not apprehended. Śāradvatīputra,F.41.a bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four fearlessnesses, since fearlessness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the five undiminished extrasensory powers, since the undiminished is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the six perfections, since a perfection is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the six principles of being liked, since being liked is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the seven riches, since riches are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the eight ways great persons think, since a way of thinking is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the nine states of beings, since a state of being is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten powers of the tathāgatas, since a power of a tathāgata is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the eighteen distinct qualities of the buddhas, since a distinct quality of a buddha is not apprehended.F.41.b Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great loving kindness, since great loving kindness is not apprehended.

Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great compassion, since great compassion is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great empathetic joy, since great empathetic joy is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great equanimity, since great equanimity is not apprehended.

“Bodhisattva great beings who want to fully awaken to the wisdom, furnished with the best of all aspects, of an omniscient one^[47] should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect knowledge of the aspects of the path should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect knowledge of all the dharmas should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect knowledge of the aspects of all beings’ minds, their behavior, and their knowledge^[48] should persevere in the perfection of wisdom.

“Bodhisattva great beings who want to abandon all the propensities for afflicted mental states that cause linking up^[49]F.42.a should persevere in the perfection of wisdom.

“Śāradvatīputra, bodhisattva great beings who want to enter a bodhisattva’s maturity should train in the perfection of wisdom.

“Bodhisattva great beings who want to know the level of śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to transcend the level of śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to remain at the level at which progress is irreversible should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the six^[50] extrasensory powers should train in the perfection of wisdom. Bodhisattva great beings who want to know all beings’ wavering minds and conduct^[51] should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the transcendental knowledge of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to attain the many dhāraṇī gateways and the gateways of meditative stability should train in the perfection of wisdom.

“Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles giving gifts F.42.b should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families in the Śrāvaka and Pratyekabuddha Vehicles guarding ethical discipline should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles cultivating tolerance should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles applying perseverance should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles becoming absorbed in meditative concentration should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles cultivating F.43.a the perfection of wisdom should train in the perfection of wisdom.

Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, the ethical discipline, meditative stability, wisdom, liberation, and knowledge and seeing of liberation of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, the meditative concentrations, liberations, meditative stabilities, and meditative absorptions of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Bodhisattva great beings who have offered even a small gift for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom.^[52] Bodhisattva great beings who have maintained even a little ethical discipline for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have cultivated even a little tolerance for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’F.43.b should train in the perfection of wisdom. Bodhisattva great beings who have applied even a little perseverance for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have become absorbed even in a little meditative concentration for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have cultivated even a little wisdom for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to dwell in the perfection of generosity and want to perfect the perfection of generosity should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of ethical discipline and want to perfect the perfection of ethical discipline should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of tolerance and want to perfect the perfection of tolerance should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of perseverance and want to perfect the perfection of perseverance F.44.a should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to abide^[53] in the perfection of meditative concentration and want to perfect the perfection of meditative concentration should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of wisdom and want to perfect the perfection of wisdom should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings have set their minds on it, thinking, ‘How will I behold the body of the buddhas in all my lives? How will I be encouraged by the buddhas? How will I be kept in mind by the buddhas? How will I please the buddhas? How will I be mentored by the buddhas?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to acquire the body of the buddhas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the thirty-two major marks of a great person should train F.44.b in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the eighty minor signs should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want throughout all their lives to recall their succession of former lives should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where the mind of enlightenment is not given up should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where the conduct of the bodhisattvas is not spoiled should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to forsake all evil friends and all evil associates should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to serve and respect all the buddhas and bodhisattvas who are virtuous spiritual mentors should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to defeat Māra and all the gods belonging to the māra class should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to purify all obscurations should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where one is unobscured with respect to all phenomena F.45.a should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish the lineage of the bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to establish the lineage of the buddhas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to maintain the lineage of the Three Precious Jewels without interruption should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the level of a crown prince should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want never to be separated from all the buddhas and bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the level of the bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to swiftly complete the level of the tathāgatas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who would like to be richly endowed with those virtuous roots and aspects with which they might serve, respect, honor, and worship F.45.b the blessed lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to delight all beings should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to fulfill the aspirations of all beings should train in the perfection of wisdom. Moreover, Śāradvatīputra, when bodhisattva great beings think that they should satisfy all beings with all necessities and enjoyments such as food, drink, clothing, ornaments, flowers, incense, perfume,^[54] garlands, unguents, powders,^[55] bedding, seats, dwellings, treatments for medical conditions, the requisites, riches, grains, finery, jewels, gems, beryl, conch shells, quartz, corals, pure gold, silver, orchards, and kingdoms and so on, they too should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings, as many as there are in the world systems of all the directions, numerous as the grains of sand of the river Gaṅgā, in the path of the ten virtuous actions, and who want to establish them in the four meditative concentrations, the four immeasurable attitudes, the five extrasensory powers, going for refuge to the Three Jewels, and devotion to the Buddha, the Dharma, and the Saṅgha—they should train in the perfection of wisdom.^[56]

“Moreover, Śāradvatīputra, bodhisattva great beings F.46.a who want to bring into the Great Vehicle all beings in worlds as vast as the realm of phenomena and as far-reaching as the element of space,^[57] who want to establish them in the perfection of generosity, who want to establish them in the perfection of ethical discipline, who want to establish them in the perfection of tolerance, who want to establish them in the perfection of perseverance, who want to establish them in the perfection of meditative concentration, and who want to establish them in the perfection of wisdom, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to render even a single virtuous setting of the mind on enlightenment inexhaustible up until when they are on the seat of enlightenment^[58] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings F.46.b who are eager for all the blessed lord buddhas, as many as there are in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.

Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.F.47.a Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who, with a single thought,^[59] want to journey to all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

“Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. F.47.b Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want,F.48.a by giving voice to a single sound, to make themselves heard in all those buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings F.48.b who want to remain so that the arising of buddhas continues without interruption should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to protect the lineage of a bodhisattva should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to remain so that the lineage of a buddha continues without interruption should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to dwell in the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of external phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of external and internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of emptiness should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of great extent should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of ultimate reality should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of conditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of unconditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell F.49.a in the emptiness of the unlimited should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of that which has neither beginning nor end should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of nonexclusion should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of inherent nature should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of intrinsic defining characteristics should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of that which cannot be apprehended should train in the perfection of wisdom.

Bodhisattva great beings who want to dwell in the emptiness of nonentities should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of essential nature should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of an essential nature of nonentities should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the referential, the predominant, the immediately preceding, and the causal conditions should train in the perfection of wisdom. F.49.b

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the aspect and defining characteristic should train in the perfection of wisdom.^[60]

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the real nature of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the unmistaken real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the one and only real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the unchanging real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the genuine, definitive real nature should train in the perfection of wisdom.^[61]

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the realm of phenomena with respect to all phenomena^[62] should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the very limit of reality with respect to all phenomena^[63] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to know all the grains of sand of the river Gaṅgā, as numerous as they are, in the great billionfold world system should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to lift up F.50.a on the tip of a filament that is one hundredth of the width of a strand of hair all the masses of water in oceans, rivers, big rivers, little rivers, pools, lakes, ponds, and marsh lands in the great billionfold world system, and at the same time not harm the creatures inhabiting them, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to blow out with one puff of breath those masses of fire, as many as there are, in the great billionfold world system—such a blaze as, to illustrate, one like the eon’s conflagration when all of them have burst into a single blazing flame—should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want with a single fingertip to cover completely and suppress the great eon-annihilating tornado of all the revolving winds, as many as there are, in the great billionfold world system, that blows away, scatters, and destroys this great billionfold world system as if it were just a handful of chaff, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want their single cross-legged posture to expand into and fill up the entire element of space of the great billionfold world system, whatever its measure, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, even when bodhisattva great beings think, ‘I should bundle and lift up the axial mountain Sumeru, F.50.b the encircling mountain ranges, the great encircling mountain ranges—all of them, as many as there are in the great billionfold world system—with a single strand of hair and hurl them into a countless number of an inestimable number^[64] of world systems,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to understand in terms of minute atomic particles all the many trees, grasses, bushes, medicinal plants,^[65] and woodlands, as well as the masses of rocks, stones, baked clay, mountains, and great earth^[66] in the great billionfold world system should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, F.51.a and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, F.51.b should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate southwestern direction, F.52.a numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, F.52.b a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, F.53.a want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, F.53.b want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the F.54.a aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, F.54.b want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish F.55.a all the beings, as many as are residing in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, F.55.b and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to lead all beings, as many as there are in all the world systems of the ten directions, to final nirvāṇa by means of the Śrāvaka and Pratyekabuddha Vehicles and by means of the Great Vehicle, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and engage in acts of generosity, they should train accordingly. They should train such that^[67] when they give their gifts in that way, there will be a great result. When they give their gifts in that way, they will be born in great and lofty royal families. When they give their gifts in that way, they will be born in great and lofty priestly families. When they give their gifts in that way, they will be born in great and lofty householder families. When they give their gifts in that way, based just^[68] on giving those gifts, they will be born among the gods of the Cāturmahārājika realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of Trayastriṃśa realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Yāma realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Tuṣita realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Nirmāṇarati realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Paranirmitavaśavartin realm.

“When they give their gifts in that way, based just on giving those gifts, the first meditative concentration will emerge.^[69] When they give their gifts in that way, based just on giving those gifts, the second meditative concentration will emerge. When they give their gifts in that way, F.56.a based just on giving those gifts, the third meditative concentration will emerge. When they give their gifts in that way, based just on giving those gifts, the fourth meditative concentration will emerge.

“When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of infinite space. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of infinite consciousness. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of nothing-at-all. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of neither perception nor nonperception.

“When they give their gifts in that way, based just on giving those gifts, the four applications of mindfulness will emerge. When they give their gifts in that way, based just on giving those gifts, the four correct exertions will emerge. When they give their gifts in that way, based just on giving those gifts, the four supports for miraculous ability will emerge. When they give their gifts in that way, based just on giving those gifts, the five faculties will emerge. When they give their gifts in that way, based just on giving those gifts, the five powers will emerge. When they give their gifts in that way, based just on giving those gifts, the seven branches of enlightenment will emerge. When they give their gifts in that way, based just on giving those gifts, the noble eightfold path will emerge.

“When they give their gifts in that way, based just on giving those gifts, the emptiness, the signlessness, and the wishlessness gateways to liberation will emerge. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of having entered the stream. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of once-returner. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of non-returner. When they give their gifts in that way, based just on giving those gifts, they will attain arhatship. When they give their gifts in that way, F.56.b based just on giving those gifts, they will attain individual enlightenment. When they give their gifts in that way, based just on giving those gifts, they will attain unsurpassed, perfect, complete enlightenment.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they understand well that when they have given their gifts like that with skillful means, they perfect the perfection of generosity. When they have given their gifts like that, they perfect the perfection of ethical discipline. When they have given their gifts like that, they perfect the perfection of tolerance. When they have given their gifts like that, they perfect the perfection of perseverance. When they have given their gifts like that, they perfect the perfection of meditative concentration. And when they have given their gifts like that, they perfect the perfection of wisdom.” B4

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings, when they give their gifts, perfect the perfection of generosity? How, Blessed Lord, do bodhisattva great beings, when they carefully maintain ethical discipline, perfect the perfection of ethical discipline? How, Blessed Lord, do bodhisattva great beings, when they cultivate tolerance, perfect the perfection of tolerance? How, Blessed Lord, do bodhisattva great beings, F.57.a when they undertake perseverance, perfect the perfection of perseverance? How, Blessed Lord, do bodhisattva great beings, when they become absorbed in meditative concentration, perfect the perfection of meditative concentration? And how, Blessed Lord, do bodhisattva great beings, when they cultivate wisdom, perfect the perfection of wisdom?”

The Blessed One replied, “Śāradvatīputra, the perfection of generosity is perfected through purity with respect to the three spheres, by way of not apprehending a gift, a giver, or a recipient. Similarly, the perfection of ethical discipline is perfected since there are no rules to break or rules to keep; the perfection of tolerance is perfected since there is no disturbance; the perfection of perseverance is perfected since there is no weakening of physical or mental effort; the perfection of meditative concentration is perfected since there is no disturbance or thought; and the perfection of wisdom is perfected by knowing all phenomena without apprehending anything.^[70]

“Moreover, Śāradvatīputra, bodhisattva great beings who want to know and who want to acquire all the buddha-attributes^[71] of the blessed lord buddhas of the past, future, and present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond F.57.bconditioned and unconditioned phenomena^[72] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond contaminated and uncontaminated phenomena^[73] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond virtuous and nonvirtuous phenomena^[74] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond mundane and supramundane phenomena^[75] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond material and immaterial phenomena^[76] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond determinate and indeterminate phenomena^[77] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena that are certain and that are not certain^[78] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena to do with escaping and not escaping^[79] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena that aid getting worse and that aid getting better^[80] should train in F.58.a the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the phenomena of ordinary people and the attributes^[81] of the noble ones^[82] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the phenomena of those learning and the attributes of those with no more to learn^[83] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the attributes of śrāvakas and pratyekabuddhas^[84] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the attributes of bodhisattvas and the attributes of buddhas^[85] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond all phenomena^[86] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the real nature of all past, future, and present phenomena should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to reach the very limit of nonarising with respect to all phenomena and who want to realize the very limit of reality of all phenomena should train in the perfection of wisdom.^[87] Moreover, Śāradvatīputra, bodhisattva great beings who want to have precedence over F.58.b all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.^[88] Moreover, Śāradvatīputra, bodhisattva great beings who want to serve all the blessed lord buddhas should train in the perfection of wisdom.^[89] Moreover, Śāradvatīputra, bodhisattva great beings who want to be in the intimate retinue^[90] of all the blessed lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to have many attendants^[91] should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to acquire a retinue of bodhisattvas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to purify the gifts of all donors should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to have thoughts that are unimpeded with respect to generosity^[92] should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to abandon thoughts of poor ethical discipline should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to reject the mind that thinks malicious thoughts should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having thoughts of indolence should train in F.59.a the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having agitated thoughts should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having intellectually confused thoughts should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from generosity should train in the perfection of wisdom.^[93]

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from ethical discipline should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from meditation should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from service should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from material things should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to develop the five eyes in their entirety should train in the perfection of wisdom. F.59.b That is to say, bodhisattva great beings who want to develop the eyes of flesh should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of divine clairvoyance should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of wisdom should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of the Dharma should train in the perfection of wisdom; and bodhisattva great beings who want to develop the eye of the buddhas should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly^[94] engaged; and who want to behold the many types of miraculous abilities and miraculous performances^[95] of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the southern direction, numerous as the grains of sand in the river Gaṅgā; F.60.a who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; F.60.bwho want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom. F.61.a

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged, and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged, and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā; F.61.b who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want, through the uninterrupted power and force of recollection, to retain^[96] all the doctrine that those lord buddhas in all the ten directions are teaching, and who do not want any to be squandered until unsurpassed, perfect, complete enlightenment, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to behold F.62.a and want to develop the many buddhafields and purified buddhafields of the blessed lord buddhas of the past, future, and present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to listen to all the teachings whatsoever of the tathāgatas—the discourses, the sayings in prose and verse,^[97] the prophetic declarations, the verses, the statements made for a purpose,^[98] the introductions, the accounts, the tales of past lives, the most extensive teachings, the narratives, the established instructions, and the marvelous events—and those that have not been heard by śrāvakas or pratyekabuddhas, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the eastern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want F.62.b to hear all the teachings whatsoever that all the blessed lord buddhas in the southern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the western direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the northern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate northeastern direction have spoken, will speak, and are speaking, F.63.a and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate southeastern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate southwestern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate northwestern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, F.63.b want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the direction of the nadir have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the direction of the zenith have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to illuminate all the spaces in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want F.64.a to illuminate all the spaces in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings F.64.b who want to illuminate all the spaces in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train F.65.a in the perfection of wisdom.

“Bodhisattva great beings who want to illuminate all the spaces in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, F.65.b where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings F.66.a who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, F.66.b and who want to establish them in right view, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the southern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the western direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. F.67.a Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the northern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, F.67.b when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, F.68.a may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as they are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

“When bodhisattva great beings, thinking, ‘Through my power how will all those beings, as many as there are in all the world systems of each of the ten directions, numerous as the grains of sand of the river Gaṅgā, who are in states that lack freedom and have fallen into terrible forms of life in the hells, as animals, or in the world of Yama, F.68.b having died there obtain a human body?’ want to establish all those beings in ethical discipline, want to establish them in meditative stability, want to establish them in wisdom, want to establish them in liberation, and want to establish them in the knowledge and seeing of liberation, and want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, and want to establish them in unsurpassed, perfect, complete enlightenment, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who want to train in the tathāgatas’ way of carrying themselves, and who want to train in the tathāgatas’ pure conduct and manner of acting, and in the enlightened activities of the tathāgatas’ body, the enlightened activities of their speech, and the enlightened activities of their mind, which are thoroughly purified and preceded by transcendental knowledge, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they contemplate like this: ‘How will it come to be that I, having looked down as an elephant looks, teach the doctrine to beings without hindrance?^[99] How will it come to be that I stretch with the stretch of a lion?^[100] How will it come to be that I tread with a tread that is not without purpose?

^[101]F.69.a How will it come to be that I walk on the earth without my feet touching it, by the measure of four finger-widths? How will it come to be that I place the soles of my feet on thousand-petaled lotuses and proceed without harming the living creatures that are present beneath my feet? How will it come to be that when I walk, I leave an imprint on the great earth with the soles of my feet with their thousand-spoked wheels?^[102] How will it come to be that I make a complete circumambulation of the entire earth within a dimension just the size of a wheel? How will it come to be that even while I am going out for a walk all over the earth I still will not be sullied by the dust of the earth? How will it come to be that I am not physically and mentally tired even while I go to, and walk through, buddhafields that are one yojana; or two, three, four, five, ten, twenty, thirty, forty, fifty, or one hundred yojanas; or one thousand yojanas; or a hundred thousand yojanas; or ten million yojanas, a hundred ten million yojanas, a thousand ten million yojanas, or a hundred thousand ten million yojanas; or ten million billion yojanas, a hundred ten million billion yojanas, a thousand ten million billion yojanas, or a hundred thousand ten million billion yojanas; or an aprameya of yojanas, an asaṃkhya of yojanas, an acintya of yojanas, an atulya of yojanas, an ananta of yojanas, an aparyanta of yojanas, an abhāṣya of yojanas, an anabhilāpya^[103] of yojanas, or an anabhilāpyānabhilāpya of yojanas?’

And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they also contemplate like this: ‘How will I diffuse one hundred thousand of ten million billion rays of light F.69.b from the soles of my feet with their thousand-spoked wheels, and, having assuaged all the sufferings of the states lacking freedom and terrible forms of life, secure all beings in happiness?’ While thinking thus, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that I, surrounded and attended by the gods of the Cāturmahārājika realm, and many hundred thousand of ten million billion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin; Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala;^[104] and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, approach the foot of the tree^[105] at the seat of enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be, when I am seated at the foot of the tree at the seat of enlightenment, that the gods of the Cāturmahārājika realm, and many hundred thousand of ten million billion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin; Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, F.70.a and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala;^[106] and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms spread out a cloth mat for me?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that, while seated at the seat of enlightenment, I touch the great earth with my hand excellently adorned with its major marks and absolutely defeat the dark forces of Māra and his minions?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that this region of the earth on which I will fully awaken to unsurpassed, perfect, complete enlightenment, and where I move, stand, sit, and recline, will become all diamond?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that on that very day that I go forth I will defeat the dark forces of Māra and his minions and fully awaken, on that very day, to unsurpassed, perfect, complete enlightenment, and, having fully awakened on that very day, how will it come to be that I will turn F.70.b the wheel of the Dharma? How will it come to be that, having turned it, immeasurable and countless beings will be dust-free, which is to say, having become free from stains, their eye of the Dharma will be purified with respect to phenomena? How will it come to be that immeasurable and countless beings stop further grasping, and have minds free from contaminants, and how will it come to be that immeasurable and countless beings will not turn back from unsurpassed, perfect, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘How will it come to be, when I have fully awakened to unsurpassed, perfect, complete enlightenment, that the community of śrāvakas will be immeasurable and countless; that those who attain arhatship in a single sitting through a single teaching of the Dharma are immeasurable and countless; that the bodhisattva great beings do not turn back from unsurpassed, perfect, complete enlightenment; that the community of bodhisattvas will be immeasurable and countless; that the measure of my lifespan will be infinite; and that the boundless light will be endowed with excellence?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘When I have fully awakened to unsurpassed, perfect, complete enlightenment, how will there come to be not even the sound of the words attachment, aversion, and delusion in that buddhafield?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, F.71.a Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘When I have fully awakened to unsurpassed, perfect, complete enlightenment, how will all beings in my buddhafield have such wisdom that they know “generosity is virtuous, discipline is virtuous, restraint is virtuous, chastity is virtuous, nonviolence with respect to all living creatures is virtuous”?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘After I have passed into final nirvāṇa, how will it come to be that there are not even the words disappearance of the good Dharma?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that just from hearing my name multitudes of beings in world systems numerous as the grains of sand of the river Gaṅgā become settled in unsurpassed, perfect, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Śāradvatīputra, at the time bodhisattva great beings practicing the perfection of wisdom accomplish these good qualities, then the Four Great Kings are overjoyed, saying, ‘We too will offer them the alms bowls which the Great Kings of the past offered to the tathāgatas of the past.’ F.71.b The gods of the Trayastriṃśa realm are also overjoyed, saying, ‘We will serve and honor them.’ The gods of the Yāma realm are also overjoyed, the gods of the Tuṣita realm are also overjoyed, the gods of the Nirmāṇarati realm are also overjoyed, and the gods of the Paranirmitavaśavartin realm are also overjoyed.

“The gods of the Brahmakāyika realm are also overjoyed, saying, ‘The ranks of the asuras will decline and the ranks of gods will flourish. We will request them, having attained complete buddhahood, to turn the wheel of the Dharma.’ The gods of the Ābhāsvara realm are also overjoyed, the gods of the Śubhakṛtsna realm are also overjoyed, and the gods of the Vṛhatphala realm are also overjoyed. The gods of the Avṛha realm are also overjoyed, the gods of the Atapa realm are also overjoyed, the gods of the Sudṛśa realm are also overjoyed, the gods of the Sudarśana realm are also overjoyed, and the gods of the Akaniṣṭha realm are also overjoyed.

“Śāradvatīputra, at that time when bodhisattva great beings practicing the perfection of wisdom flourish through the six perfections, the sons and daughters of good families in the Bodhisattva Vehicle are also overjoyed, and say, ‘We will become the mother, father, brother, sister, wife, son, daughter, confidant, advisor, relative, companion, and friend of that great being.’

“Also the Four Great Kings and the gods of the Cāturmahārājika realm,F.72.a the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha gods are overjoyed and say, ‘That bodhisattva great being has given up his entourage of queens.’^[107]

“Still, in order to establish beings in enlightenment these bodhisattvas practice celibacy. They do not engage in any sexual acts. They aspire that they might maintain celibacy from the time when they first begin to set their mind on enlightenment onward, and that they will not be noncelibate.

“If you ask why, it is because the pursuit of sensual pleasures may even interrupt rebirth in the Brahmā worlds, so what need to say it may interrupt unsurpassed, perfect, complete enlightenment! Therefore, having gone forth the bodhisattva great beings will fully awaken to unsurpassed, perfect, complete enlightenment just as celibate persons. They will not do so as noncelibate persons.” B5

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, “Blessed Lord, is it definite that bodhisattva great beings will have a father, a mother, a wife, sons, and daughters? F.72.b

“Śāradvatīputra,” replied the Blessed One, “there are some bodhisattva great beings who definitely need to have a father and mother, but who do not need to have sons, daughters, or wives. There are some who definitely need to have a father and mother, and also wives, sons, and daughters.”

“Śāradvatīputra, some bodhisattva great beings take a vow of celibacy from the time when they first begin to set their mind on enlightenment onward, and who live as unmarried persons until they fully awaken to unsurpassed, perfect, complete enlightenment. There are some bodhisattva great beings who have engaged in the pleasures of the five senses in order to bring beings to maturity through skillful means. After going forth from their circle of wives they then fully awaken to unsurpassed, perfect, complete enlightenment. Śāradvatīputra, some bodhisattva great beings practice the deep perfection of wisdom and, separated from the afflicted mental states of the desire realm, in order to brings beings to maturity, make a show of thoroughly enjoying the five sorts of sense objects, but they do not thoroughly enjoy them with all their heart.

“Śāradvatīputra, if, as an analogy, an illusionist or the apprentice of an illusionist extremely well trained in magical spells and magical techniques were to conjure the five pleasures of the senses, and were then to make a show of dallying with, delighting in, and enjoying those five pleasures of the senses, do you think, Śāradvatīputra, that that illusionist or apprentice of an illusionist would have actually enjoyed the five pleasures of the senses?”

“No, Blessed Lord.” F.73.a

“In the same way, Śāradvatīputra,” continued the Blessed One, “bodhisattva great beings who have trained extremely well in the illusion of the Great Vehicle acquire an enjoyment^[108] of the reality of phenomena as an illusion. Although they are free from all afflicted mental states, in order to bring beings who are to be trained to maturation they make a show of the enjoyment of the pleasures of the senses by the power of their great compassion, but they neither associate with those pleasures nor are they sullied by them.

“Śāradvatīputra, bodhisattva great beings speak of the defects of sense pleasures using many descriptive expressions: ‘Sense objects are all ablaze, sense objects are debased, sense objects are murderous, sense objects are inimical, sense objects are aggressive, sense objects are like a brush fire, sense objects are like the deadly kimpāka fruit, sense objects are like holding the blade of a sword, sense objects are like a heap of embers, sense objects are like poisonous leaves, sense objects are like the iron hook used by an elephant trainer, and sense objects are like a cesspit.’

“So it is, Śāradvatīputra, that although bodhisattva great beings are thoroughly cognizant of sense objects, in order that unskilled beings might be brought to maturation, to make them disillusioned with the five sense objects and to separate them from the five sense objects, they demonstrate the five sense objects to them, but without being intoxicated by them, nor being careless, nor engaging in negative actions that have sense objects as their cause and have sense objects as their basis.”

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, F.73.b “Blessed Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

The Blessed One replied, “Śāradvatīputra, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe a bodhisattva. Nor do they observe the term bodhisattva. Nor do they observe the conduct of a bodhisattva. Nor do they observe the perfection of wisdom. Nor do they observe the term perfection of wisdom. Nor do they observe ‘practicing,’ and neither do they observe ‘not practicing,’^[109] nor do they observe ‘practicing when they practice and not practicing when they do not practice,’ nor even do they observe ‘neither practicing nor not practicing.’ They also do not observe physical forms. Nor do they observe feelings. Nor do they observe perceptions. Nor do they observe formative predispositions. Nor do they observe consciousness.

“If you ask why, Śāradvatīputra, it is because even bodhisattvas are empty of the inherent existence of bodhisattvas. Even the term bodhisattva is empty of the term bodhisattva. If you ask why, it is because such is their inherent nature. It is not owing to emptiness that physical forms are empty,^[110] nor is emptiness anything other than physical forms. Physical forms are indeed emptiness. Emptiness is indeed physical forms. It is not owing to emptiness that feelings are empty, nor is emptiness anything other than feelings. Feelings are indeed emptiness. F.74.a Emptiness is indeed feelings. It is not owing to emptiness that perceptions are empty, nor is emptiness anything other than perceptions. Perceptions are indeed emptiness. Emptiness is indeed perceptions. It is not owing to emptiness that formative predispositions are empty, nor is emptiness anything other than formative predispositions. Formative predispositions are indeed emptiness. Emptiness is indeed formative predispositions. It is not owing to emptiness that consciousness is empty, nor is emptiness anything other than consciousness. Consciousness is indeed emptiness. Emptiness is indeed consciousness. If you ask why, it is because even this ‘enlightenment’ is merely a name. Even this ‘bodhisattva’ is merely a name. Even this ‘emptiness’ is merely a name. Even this ‘physical forms’ is merely a name, even this ‘feelings’ is merely a name, even this ‘perceptions’ is merely a name, even this ‘formative predispositions’ is merely a name, even this ‘consciousness’ is merely a name.

“And that is because physical forms are like an illusion, feelings are like an illusion, perceptions are like an illusion, formative predispositions are like an illusion, and consciousness is like an illusion. Illusions are merely names. They are not located in any direction, nor are they located in any place. The illusions that are seen do not really exist.^[111] They have not arisen. They are false. They are without inherent existence. They are without essential nature, nonarising, unceasing, not remaining, without increase, without decrease, without defilement, and without purification. Bodhisattva great beings who practice accordingly do not observe any phenomenon that arises.

“They do not observe F.74.b anything that ceases. They do not observe anything that remains. They do not observe anything that increases. They do not observe anything that decreases. They do not observe anything that is defiled. They do not observe anything that is purified. They do not observe physical forms. They do not observe feelings. They do not observe perceptions. They do not observe formative predispositions. They do not observe consciousness. They do not even observe anything that is ‘enlightenment’ or ‘a bodhisattva.’ If you ask why, it is because the name of each separate phenomenon is an illusion,^[112] and from those designations that are unreal names that have adventitiously arisen, the falsely imagined are employed as conventions.^[113]

“Fixation on them^[114] comes about on the basis of convention. Therefore, when bodhisattva great beings practice the perfection of wisdom, they do not observe—which is to say, do not apprehend—any phenomena. Since they do not observe and do not apprehend anything, they do not give rise to conceit. They do not become attached to them.^[115]

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they investigate like this: ‘This bodhisattva is a mere name. This enlightenment is a mere name. This buddha is a mere name. This perfection of wisdom is a mere name. This practicing the perfection of wisdom is a mere name. This physical forms is a mere name. F.75.a This feelings is a mere name. This perceptions is a mere name. This formative predispositions is a mere name. This consciousness is a mere name.’

“For example, Śāradvatīputra, one conventionally speaks of a self again and again even though it cannot be apprehended when definitively investigated. One conventionally speaks of a being again and again even though it cannot be apprehended when definitively investigated. One conventionally speaks of a life form again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a life again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an individual again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a person again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of one born of Manu again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a child of Manu again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an agent again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an instigator of an agent again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an experiencer again and again F.75.b even though it cannot be apprehended when definitely investigated. One conventionally speaks of an instigator of an experiencer again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a motivator again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an inciter again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a knower again and again even though it cannot be apprehended when definitely investigated.

One conventionally speaks of a viewer again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a toucher again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of one who is conscious again and again even though it cannot be apprehended when definitively investigated, because of the emptiness of what cannot be apprehended. Rather, these are simply mere names and symbols employed as conventions.

“Similarly, when bodhisattva great beings practice the perfection of wisdom, they too do not observe a bodhisattva. They do not observe enlightenment. They do not observe buddhas. They do not observe the perfection of wisdom. They do not observe ‘they are practicing the perfection of wisdom.’^[116] They do not observe physical forms. They do not observe feelings. They do not observe perceptions. They do not observe formative predispositions. F.76.a They do not observe consciousness. Nor do they even observe those names that are employed as conventions.

“Based on the emptiness of not apprehending, bodhisattva great beings who thus practice the perfection of wisdom outshine all wisdoms other than that, up to and including the wisdom of śrāvakas and pratyekabuddhas, except for the wisdom of the tathāgatas. If you ask why, it is because they do not even apprehend anything on account of which they might be attached. Śāradvatīputra, bodhisattva great beings who practice accordingly are practicing the perfection of wisdom.

“To illustrate, Śāradvatīputra, if this Jambudvīpa were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana—like a thicket of naḍa reeds, or a thicket of rushes, or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame—their wisdom would not approach even a hundredth part of the wisdom of a bodhisattva great being who practices the perfection of wisdom. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison. If you ask why, F.76.b Śāradvatīputra, it is because that wisdom of bodhisattva great beings is established so that all beings will pass into final nirvāṇa. The wisdom of the śrāvakas and pratyekabuddhas is not so.

“Moreover, Śāradvatīputra, a bodhisattva great being who practices the perfection of wisdom continues, even with as much wisdom as they have cultivated in a single day, to outshine the wisdom of all śrāvakas and pratyekabuddhas. Śāradvatīputra, not to mention just this Jambudvīpa filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, if this whole great billionfold world system were also filled entirely with monks similar to you, their wisdom would not approach even a hundredth part of the wisdom that has been cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside this great billionfold world system, even if, Śāradvatīputra, the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, F.77.a their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it F.77.b would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being F.78.a who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach F.78.b any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach F.79.a a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems F.79.b of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

“Śāradvatīputra, leaving aside the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred F.80.a ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.”

Śāradvatīputra asked, “Blessed Lord, the wisdom of the śrāvakas who enter the stream, who are once-returners, who are non-returners, and who are arhats, and the wisdom of pratyekabuddhas, the wisdom of bodhisattvas, and the wisdom of tathāgatas, arhats, perfectly complete buddhas—all those wisdoms cannot be differentiated. They are indivisible, empty, void, nonarising in their inherent nature, and empty of essential nature.^[117] Blessed Lord, if no difference or distinction is to be found in that which is indivisible, void, nonarising, and empty of essential nature, how then, Blessed Lord, does the wisdom cultivated in a single session by bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all the śrāvakas and pratyekabuddhas?”

“Śāradvatīputra,” replied the Blessed One, “do you think that the wisdom of all the śrāvakas and pratyekabuddhas is established to be similar in purpose to that for which the wisdom cultivated in a single day by bodhisattva great beings who practice the perfection of wisdom is established, when they think, ‘Having practiced the knowledge of the aspects of the path and worked for the sake of all beings, F.80.b having fully awakened to all phenomena in all aspects, we must cause all beings to pass into final nirvāṇa’?”

“No, Blessed Lord!” he replied.

The Blessed One then asked, “Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who think, ‘Once we have fully awakened to unsurpassed, perfect, complete enlightenment, we must enable all beings to attain final nirvāṇa in the expanse of nirvāṇa with no residue of the aggregates’?”

“No, Blessed Lord, I do not think so!” he replied.

The Blessed One then said, “Therefore, for this reason also, Śāradvatīputra, you should understand that when that which is the wisdom of all śrāvakas and pratyekabuddhas has been compared to this wisdom that is the wisdom of a bodhisattva great being, it does not approach even a hundredth part, does not approach a thousandth part, does not approach a hundred thousandth part, does not approach a hundred ten millionth part, does not approach a thousand ten millionth part, does not approach a hundred thousand ten millionth part, does not approach a hundred ten million billionth part, does not approach a thousand ten million billionth part, and does not approach a hundred thousand ten million billionth part—it does not approach any number, does not approach any fraction, does not approach any calculation, does not approach any example, and does not stand up even to any comparison.

“Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who F.81.a think, ‘Once we have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and have fully awakened to unsurpassed, perfect, complete enlightenment, we must enable immeasurable, countless beings to attain final nirvāṇa’?”

“No, Blessed Lord, I do not think so!” he replied.

“Śāradvatīputra,” said the Blessed One, “a bodhisattva great being thinks, ‘Once I have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, having fully awakened to unsurpassed, perfect, complete enlightenment, I must enable immeasurable, countless beings to attain final nirvāṇa.’

“To illustrate, Śāradvatīputra, just as a firefly-type creature does not think, ‘May my light illuminate all Jambudvīpa! May my light extensively fill Jambudvīpa!’ in the same way, Śāradvatīputra, there are no śrāvakas or pratyekabuddhas at all who think, F.81.b ‘Once I have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, having fully awakened to unsurpassed, perfect, complete enlightenment, I will^[118] enable immeasurable, countless beings to attain final nirvāṇa.’

“Again to illustrate, Śāradvatīputra, just as the disk of the sun, when it rises, suffuses the entirety of Jambudvīpa with its light and illuminates the entirety of Jambudvīpa with its light, in the same way, Śāradvatīputra, bodhisattva great beings who have practiced the perfection of wisdom have also brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and, having fully awakened to unsurpassed, perfect, complete enlightenment, enable immeasurable, countless beings to attain final nirvāṇa.”

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, “Blessed Lord, how do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, attain the level of an irreversible bodhisattva, and refine the path of F.82.a a bodhisattva^[119]?”

The venerable Śāradvatīputra having asked this, the Blessed One said to him, “Śāradvatīputra, here, when bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, practice the six perfections, they dwell in the practice^[120] of emptiness, signlessness, and wishlessness. Through skillful means they will transcend the levels of the śrāvakas and pratyekabuddhas, and then attain the level of an irreversible bodhisattva.”^[121]

Śāradvatīputra asked, “Blessed Lord, standing at which level are bodhisattva great beings worthy of receiving the donations of all śrāvakas and pratyekabuddhas?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the six perfections from the time when they first set their minds on enlightenment until they are seated at the seat of enlightenment are worthy recipients of the donations of all śrāvakas and pratyekabuddhas.

“If you ask why, Śāradvatīputra, it is because there are^[122] bodhisattva great beings that all virtuous attributes emerge in the world. So it is that the path of the ten virtuous actions emerges in the world, that the five trainings emerge in the world, that the eight-branched confession and restoration emerges in the world, that the four meditative concentrations emerge in the world, that the four immeasurable attitudes emerge in the world, that the four formless absorptions emerge in the world, that the five extrasensory powers emerge in the world, that the six mindfulnesses emerge in the world, that the perfection of generosity F.82.b emerges in the world, that the perfection of ethical discipline emerges in the world, that the perfection of tolerance emerges in the world, that the perfection of perseverance emerges in the world, that the perfection of meditative concentration emerges in the world, and that the perfection of wisdom emerges in the world, that the emptiness of internal phenomena emerges in the world, that the emptiness of external phenomena emerges in the world, that the emptiness of external and internal phenomena emerges in the world, that the emptiness of emptiness emerges in the world, that the emptiness of great extent emerges in the world, that the emptiness of ultimate reality emerges in the world, that the emptiness of conditioned phenomena emerges in the world, that the emptiness of unconditioned phenomena emerges in the world, that the emptiness of the unlimited emerges in the world, that the emptiness of that which has neither beginning nor end emerges in the world, that the emptiness of nonexclusion emerges in the world, that the emptiness of inherent nature emerges in the world, that the emptiness of all phenomena emerges in the world, that the emptiness of intrinsic defining characteristics emerges in the world, that the emptiness of that which cannot be apprehended emerges in the world, that the emptiness of nonentities emerges in the world, that the emptiness of essential nature emerges in the world, and that the emptiness of an essential nature of nonentities emerges in the world; that the four applications of mindfulness emerge in the world, that the four correct exertions emerge in the world, that the four supports for miraculous ability emerge in the world, that the five faculties emerge in the world, that the five powers F.83.a emerge in the world, that the seven branches of enlightenment emerge in the world, and that the noble eightfold path emerges in the world; and that the four truths of the noble ones emerge in the world, that the eight liberations emerge in the world, that the nine serial steps of meditative absorption emerge in the world, that the emptiness, signlessness, and wishlessness gateways to liberation emerge in the world, that all the meditative stabilities emerge in the world, that all the dhāraṇī gateways emerge in the world, that the ten powers of the tathāgatas emerge in the world, that the four fearlessnesses emerge in the world, that the four kinds of exact knowledge emerge in the world, that great loving kindness emerges in the world, that great compassion emerges in the world,

and that the eighteen distinct qualities of the buddhas emerge in the world.

“Śāradvatīputra, there are many phenomena—starting from those virtuous attributes—that emerge in the world. It is because those virtuous attributes appear in the world that there are^[123] great and lofty royal families, that there are great and lofty priestly families, and that there are great and lofty householder families; that there are the gods of the Cāturmahārājika realm, that there are the gods of the Trayastriṃśa realm, that there are the gods of the Yāma realm, that there are the gods of the Tuṣita realm, that there are the gods of the Nirmāṇarati realm, and that there are the gods of the Paranirmitavaśavartin realm; that there are the gods of the Brahmakāyika realm, that there are the gods of the Brahmapurohita realm, that there are the gods of the Brahma­pārṣadya realm, and that there are the gods of the Mahābrahmā realm; that there are F.83.b the gods of the Ābha realm, that there are the gods of the Parīttābha realm, that there are the gods of the Apramāṇābha realm, and that there are the gods of the Ābhāsvara realm; that there are the gods of the Śubha realm, that there are the gods of the Parīttaśubha realm, that there are the gods of the Apramāṇaśubha realm, and that there are the gods of the Śubhakṛtsna realm; that there are the Vṛha gods, that there are the Parīttavṛha gods, and that there are the Apramāṇavṛha gods; that there are the gods of the Vṛhatphala realm, that there are the gods of the Avṛha realm, that there are the gods of the Atapa realm, that there are the gods of the Sudṛśa realm, that there are the gods of the Sudarśana realm, and that there are the gods of the Akaniṣṭha realm; that there are the gods of the sphere of infinite space, that there are the gods of the sphere of infinite consciousness, that there are the gods of the sphere of nothing-at-all, and that there are the gods of the sphere of neither perception nor nonperception; that there are those who have entered the stream in the world, that there are once-returners in the world, that there are non-returners in the world, that there are arhats in the world, that there are pratyekabuddhas in the world, and that there are bodhisattvas in the world—which is to say, that there are tathāgatas, arhats, perfectly complete buddhas in the world.”

Then he asked, “Blessed One, in that case do bodhisattva great beings purify those donations?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings purify those donations in many ways.^[124] If you ask why, it is because, for bodhisattva great beings, all donations are indeed utterly F.84.a pure. Furthermore, it is in that very manner, Śāradvatīputra, that bodhisattva great beings offer their gifts. If you ask what sorts of gifts they offer, they offer the gift of many virtuous attributes. Thus they offer the gift of the path of the ten virtuous actions, the five trainings, the eight-branched confession and restoration, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and the six mindfulnesses; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness,F.84.b and wishlessness gateways to liberation, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

“Blessed Lord, how do bodhisattva great beings ‘engage’ with it when they engage with the perfection of wisdom?”^[125]

The Blessed One said, “Bodhisattva great beings are said to engage with it when they engage with the emptiness of physical forms. They are said to engage with it when they engage with the emptiness of feelings. They are said to engage with it when they engage with the emptiness of perceptions. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of the eyes. They are said to engage with it when they engage with the emptiness of the ears. They are said to engage with it when they engage with the emptiness of the nose. They are said to engage with it when they engage with the emptiness of the tongue. They are said to engage with it when they engage with the emptiness of the body. They are said to engage with it when they engage with the emptiness of the mental faculty. They are said to engage with it when they engage with the emptiness of sights. They are said to engage with it when they engage with the emptiness of sounds. They are said to engage with it when they engage with the emptiness of odors. They are said to engage with it when they engage with the emptiness of tastes. They are said to engage with it when they engage with the emptiness of tangibles. They are said to engage with it when they engage with the emptiness of mental phenomena.

“They are said to engage with it when they engage with the emptiness of the sensory element of the eyes. They are said to engage with it when they engage with the emptiness of the sensory element of sights. They are said to engage with it when they engage with the emptiness of the sensory element of visual consciousness. They are said to engage with it F.85.a when they engage with the emptiness of the sensory element of the ears. They are said to engage with it when they engage with the emptiness of the sensory element of sounds. They are said to engage with it when they engage with the emptiness of the sensory element of auditory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the nose. They are said to engage with it when they engage with the emptiness of the sensory element of odors. They are said to engage with it when they engage with the emptiness of the sensory element of olfactory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the tongue. They are said to engage with it when they engage with the emptiness of the sensory element of tastes. They are said to engage with it when they engage with the emptiness of the sensory element of gustatory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the body. They are said to engage with it when they engage with the emptiness of the sensory element of tangibles. They are said to engage with it when they engage with the emptiness of the sensory element of tactile consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the mental faculty. They are said to engage with it when they engage with the emptiness of the sensory element of phenomena.

They are said to engage with it when they engage with the emptiness of the sensory element of mental consciousness.

“They are said to engage with it when they engage with the emptiness of suffering. They are said to engage with it when they engage with the emptiness of the origin. They are said to engage with it when they engage with the emptiness of cessation. They are said to engage with it when they engage with the emptiness of the path.

“They are said to engage with it when they engage with the emptiness of ignorance. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of name and form. They are said to engage with it when they engage with the emptiness of the sense fields. They are said to engage with it when they engage with the emptiness of sensory contact. They are said to engage with it when they engage with the emptiness of sensation. They are said to engage with it when they engage with the emptiness of craving. They are said to engage with it when they engage with the emptiness of grasping. They are said to engage with it when they engage with the emptiness of the rebirth process. They are said to engage with it F.85.b when they engage with the emptiness of birth. And they are said to engage with it when they engage with the emptiness of aging and death.

“They are said to engage with it when they engage with the emptiness of all phenomena. They are said to engage with it when they engage with the emptiness of all those conditioned and unconditioned phenomena, as many as there are, that exist designated as names.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the emptiness of inherent nature. So, accordingly, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the seven emptinesses. Yet even though they are practicing the perfection of wisdom with these seven emptinesses, they are not said to be engaged with it or to be not engaged with it.

“If you ask why, it is because they do not observe physical forms ‘engaged’ with it or ‘not engaged’ with the perfection of wisdom; do not observe feelings ‘engaged’ with it or ‘not engaged’ with it; do not observe perceptions ‘engaged’ with it or ‘not engaged’ with it; do not observe formative predispositions ‘engaged’ with it or ‘not engaged’ with it; and do not observe consciousness ‘engaged’ with it or ‘not engaged’ with it.

“They do not observe physical forms qualified by arising or qualified by ceasing; do not observe feelings qualified by arising or qualified by ceasing; do not observe perceptions qualified by arising or qualified by ceasing; do not observe formative predispositions qualified by arising or qualified by ceasing; and do not observe consciousness qualified by arising or qualified by ceasing. F.86.a

“They do not observe physical forms qualified by defilement or qualified by purification; do not observe feelings qualified by defilement or qualified by purification; do not observe perceptions qualified by defilement or qualified by purification; do not observe formative predispositions qualified by defilement or qualified by purification; and do not observe consciousness qualified by defilement or qualified by purification.

“They do not observe physical forms ‘flowing along together’^[126] with feelings. They do not observe feelings ‘flowing along together’ with physical forms. They do not observe feelings ‘flowing along together’ with perceptions. They do not observe perceptions ‘flowing along together’ with feelings. They do not observe perceptions ‘flowing along together’ with formative predispositions. They do not observe formative predispositions ‘flowing along together’ with perceptions. They do not observe formative predispositions ‘flowing along together’ with consciousness. They do not observe consciousness ‘flowing along together’ with formative predispositions.

“If you ask why, it is because there is no phenomenon that is ‘flowing along together’ with any other phenomenon. Owing to the emptiness of inherent nature, there is no going together with any other phenomenon, no going separately, no connection, and no disconnection.

“Śāradvatīputra, the emptiness of physical forms is not physical forms, because the emptiness of physical forms does not obstruct.^[127]F.86.b The emptiness of feelings is not feelings, because the emptiness of feelings does not feel. The emptiness of perceptions is not perceptions, because the emptiness of perceptions does not perceive. The emptiness of formative predispositions is not formative predispositions, because the emptiness of formative predispositions does not condition anything. And the emptiness of consciousness is not consciousness, because the emptiness of consciousness does not make anything conscious.

“If you ask why, Śāradvatīputra, it is because physical forms are not other than emptiness, and emptiness is not other than physical forms. Physical forms are emptiness. Emptiness is physical forms. Feelings are not other than emptiness, and emptiness is not other than feelings. Feelings are emptiness. Emptiness is feelings. Perceptions are not other than emptiness, and emptiness is not other than perceptions. Perceptions are emptiness. Emptiness is perceptions. Formative predispositions are not other than emptiness, and emptiness is not other than formative predispositions. Formative predispositions are emptiness. Emptiness is formative predispositions. Consciousness is not other than emptiness, and emptiness is not other than consciousness. Consciousness is emptiness. Emptiness is consciousness.

“Śāradvatīputra, that emptiness neither arises F.87.a nor ceases. It is neither defiled nor purified. It neither decreases nor increases. It is neither past, nor is it future, nor is it present. In that which neither arises nor ceases, is neither defiled nor purified, neither decreases nor increases, and is neither past, nor future, nor present, there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness. In that, there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty. In that, there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena.

“In that, there is no sensory element of the eyes, there is no sensory element of sights, and there is no sensory element of visual consciousness. In that, there is no sensory element of the ears, there is no sensory element of sounds, and there is no sensory element of auditory consciousness. In that, there is no sensory element of the nose, there is no sensory element of odors, and there is no sensory element of olfactory consciousness. In that, there is no sensory element of the tongue, there is no sensory element of tastes, and there is no sensory element of gustatory consciousness. In that, there is no sensory element of the body, there is no sensory element of tangibles, and there is no sensory element of tactile consciousness. In that, there is no sensory element of the mental faculty, there is no sensory element of mental phenomena, and there is no sensory element of mental consciousness.

“In that, there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no consciousness element, and there is no space element. B6

“In that, there is no ignorance, and there is no cessation of ignorance. In that, there are no formative predispositions, and there is no cessation of formative predispositions. In that, there is no consciousness, F.87.b and there is no cessation of consciousness. In that, there are no name and form, and there is no cessation of name and form. In that, there are no six sense fields, and there is no cessation of the six sense fields. In that, there is no sensory contact, and there is no cessation of sensory contact. In that, there is no sensation, and there is no cessation of sensation. In that, there is no craving, and there is no cessation of craving. In that, there is no grasping, and there is no cessation of grasping. In that, there is no rebirth process, and there no cessation of the rebirth process. In that, there is no birth, and there is no cessation of birth. In that, there are no aging and death, and there is no cessation of aging and death.

“In that, there is no suffering, and there is no understanding of suffering. In that, there is no origin, and there is no abandonment of the origin. In that, there is no cessation, and there is no actualization of cessation. And in that, there is no path, and there is no cultivation of the path.

“In that, there is nothing to be attained. There is nothing to be clearly realized. In that, there is no one who has entered the stream, and there is no fruit of having entered the stream. In that, there is no once-returner, and there is no fruit of once-returner. In that, there is no non-returner, and there is no fruit of non-returner. In that, there is no arhat, and there is no fruit of arhatship. In that, there is no individual enlightenment, and there is no pratyekabuddha. In that, there is no bodhisattva, and there is no knowledge of the aspects of the path. In that, there is no buddha, and there is no enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom, but, even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with physical forms. They do not observe that they either ‘engage’ or ‘do not engage’ with feelings. F.88.a They do not observe that they either ‘engage’ or ‘do not engage’ with perceptions. They do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions. They do not observe that they either ‘engage’ or ‘do not engage’ with consciousness.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the eyes. They do not observe that they either ‘engage’ or ‘do not engage’ with the ears. They do not observe that they either ‘engage’ or ‘do not engage’ with the nose. They do not observe that they either ‘engage’ or ‘do not engage’ with the tongue. They do not observe that they either ‘engage’ or ‘do not engage’ with the body. They do not observe that they either ‘engage’ or ‘do not engage’ with the mental faculty.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with sights. They do not observe that they either ‘engage’ or ‘do not engage’ with sounds. They do not observe that they either ‘engage’ or ‘do not engage’ with odors. They do not observe that they either ‘engage’ or ‘do not engage’ with tastes. They do not observe that they either ‘engage’ or ‘do not engage’ with tangibles. They do not observe that they either ‘engage’ or ‘do not engage’ with mental phenomena.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the eyes; do not observe that they either ‘engage’ or ‘do not engage’ F.88.b with the sensory element of sights; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of visual consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of ears; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of sounds; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of auditory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the nose; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of odors; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of olfactory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the tongue; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tastes; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of gustatory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the body; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangibles; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tactile consciousness.

Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or F.89.a ‘do not engage’ with the sensory element of the mental faculty; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangible phenomena; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of mental consciousness.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the earth element; do not observe that they either ‘engage’ or ‘do not engage’ with the water element; do not observe that they either ‘engage’ or ‘do not engage’ with the fire element; do not observe that they either ‘engage’ or ‘do not engage’ with the wind element; do not observe that they either ‘engage’ or ‘do not engage’ with the space element; do not observe that they either ‘engage’ or ‘do not engage’ with the consciousness element.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with ignorance; do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions; do not observe that they either ‘engage’ or ‘do not engage’ with consciousness; do not observe that they either ‘engage’ or ‘do not engage’ with name and form; do not observe that they either ‘engage’ or ‘do not engage’ with the six sense fields; do not observe that they either ‘engage’ or ‘do not engage’ with sensory contact; do not observe that F.89.b they either ‘engage’ or ‘do not engage’ with sensation; do not observe that they either ‘engage’ or ‘do not engage’ with craving; do not observe that they either ‘engage’ or ‘do not engage’ with grasping; do not observe that they either ‘engage’ or ‘do not engage’ with the rebirth process; do not observe that they either ‘engage’ or ‘do not engage’ with birth; and do not observe that they either ‘engage’ or ‘do not engage’ with aging and death.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of generosity; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of ethical discipline; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of tolerance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of perseverance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of meditative concentration; and do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of wisdom.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external and internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of emptiness;F.90.a do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of great extent; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of ultimate reality; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of conditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of unconditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of the unlimited; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which has neither beginning nor end; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonexclusion; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of inherent nature; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of all phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of intrinsic defining characteristics; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonentities; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of essential nature; and do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of an essential nature of nonentities.

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ F.90.b with the applications of mindfulness; do not observe that they either ‘engage’ or ‘do not engage’ with the correct exertions; do not observe that they either ‘engage’ or ‘do not engage’ with the supports for miraculous ability; do not observe that they either ‘engage’ or ‘do not engage’ with the faculties; do not observe that they either ‘engage’ or ‘do not engage’ with the powers; do not observe that they either ‘engage’ or ‘do not engage’ with the branches of enlightenment; and do not observe that they either ‘engage’ or ‘do not engage’ with the paths. They do not observe that they either ‘engage’ or ‘do not engage’ with the truths of the noble ones; do not observe that they either ‘engage’ or ‘do not engage’ with the meditative concentrations; do not observe that they either ‘engage’ or ‘do not engage’ with the immeasurable attitudes; do not observe that they either ‘engage’ or ‘do not engage’ with the formless absorptions; do not observe that they either ‘engage’ or ‘do not engage’ with the eight liberations; do not observe that they either ‘engage’ or ‘do not engage’ with the nine serial steps of meditative absorption; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on emptiness; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on signlessness; and do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on wishlessness. They do not observe F.91.a that they either ‘engage’ or ‘do not engage’ with the extrasensory powers; do not observe that they either ‘engage’ or ‘do not engage’ with all the meditative stabilities; do not observe that they either ‘engage’ or ‘do not engage’ with all the dhāraṇī gateways; do not observe that they either ‘engage’ or ‘do not engage’ with the ten powers of the tathāgatas; do not observe that they either ‘engage’ or ‘do not engage’ with the four fearlessnesses; do not observe that they either ‘engage’ or ‘do not engage’ with the four kinds of exact knowledge; do not observe that they either ‘engage’ or ‘do not engage’ with great loving kindness; do not observe that they either ‘engage’ or ‘do not engage’ with great compassion; and do not observe that they either ‘engage’ or ‘do not engage’ with the eighteen distinct qualities of the buddhas.

“They do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of having entered the stream; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of once-returner; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of non-returner; do not observe that they either ‘engage’ or ‘do not engage’ with arhatship; do not observe that they either ‘engage’ or ‘do not engage’ with individual enlightenment; do not observe that they either ‘engage’ or ‘do not engage’ with the knowledge of the aspects of the path; and do not observe that they either F.91.b ‘engage’ or ‘do not engage’ with all-aspect omniscience. In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction,^[128] bodhisattva great beings are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither cause emptiness to engage with nor to disengage from emptiness, nor the yogic practice^[129] of emptiness. They neither cause signlessness to engage with nor to disengage from signlessness, nor the yogic practice of signlessness. They neither cause wishlessness to engage with nor to disengage from wishlessness, nor the yogic practice of wishlessness.

“If you ask why, it is because there is neither conjunction nor disjunction in emptiness, there is neither conjunction nor disjunction in signlessness, and there is neither conjunction nor disjunction in wishlessness.^[130]

“Śāradvatīputra, bodhisattva great beings who are engaging in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they enter into^[131] the emptiness of intrinsic defining characteristics of all phenomena.^[132] Understanding accordingly, they neither associate an intrinsic defining characteristic with^[133] nor disassociate it from physical forms, neither associate it with nor disassociate it from feelings, neither associate it with nor disassociate it from perceptions, neither associate it with nor disassociate it from formative predispositions, and neither associate it with nor disassociate it from consciousness.

“They neither associate physical forms with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate physical forms with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate physical forms with, nor disassociate them from, the present, F.92.a because they do not observe a present.

“They neither associate feelings with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings with, nor disassociate them from, the present, because they do not observe a present. They neither associate perceptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate perceptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate perceptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate the eyes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eyes with,F.92.b nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eyes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ears with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ears with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ears with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nose with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the nose with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the nose with, nor disassociate it from, the present, because they do not observe a present. They neither associate the tongue with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the tongue with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the tongue with, nor disassociate it from, the present, because they do not observe a present. They neither associate the body with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the body with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time.

They neither associate the body with, nor disassociate it from, the present, because they do not observe a present. They neither associate the mental faculty with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the mental faculty with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the mental faculty with, nor disassociate it from, the present,F.93.a because they do not observe a present.

“They neither associate sights with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sights with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sights with, nor disassociate them from, the present, because they do not observe a present. They neither associate sounds with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sounds with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sounds with, nor disassociate them from, the present, because they do not observe a present. They neither associate odors with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate odors with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate odors with, nor disassociate them from, the present, because they do not observe a present. They neither associate tastes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tastes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate tastes with, nor disassociate them from, the present, because they do not observe a present. They neither associate tangibles with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tangibles with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time.

They neither associate tangibles with, nor disassociate them from, the present, because they do not observe F.93.b a present. They neither associate mental phenomena with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate mental phenomena with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate mental phenomena with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate visual consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visual consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visual consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate auditory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate auditory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate auditory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate olfactory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate olfactory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate olfactory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate gustatory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time.F.94.a They neither associate gustatory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate gustatory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate tactile consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time.

They neither associate tactile consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate tactile consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate mental consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mental consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mental consciousness with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the present,F.94.b because they do not observe a present. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present.

They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time.F.95.a They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time.

They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by corporeally compounded sensory contact with,F.95.b nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate the earth element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the earth element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the earth element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the water element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the water element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the water element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fire element with, nor disassociate it from, the limits of past time, because they do not observe F.96.a a limit of past time. They neither associate the fire element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fire element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the wind element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the wind element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the wind element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the space element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the space element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time.

They neither associate the space element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the consciousness element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the consciousness element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the consciousness element with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate ignorance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate ignorance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate ignorance with, nor disassociate it from, the present,F.96.b because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate name and form with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate name and form with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate name and form with, nor disassociate them from, the present, because they do not observe a present. They neither associate the six sense fields with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the six sense fields with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time.

They neither associate the six sense fields with, nor disassociate them from, the present, because they do not observe a present. They neither associate sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensory contact with, nor disassociate it from, the limits of future time, because they do not observe F.97.a a limit of future time. They neither associate sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate sensation with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensation with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate sensation with, nor disassociate it from, the present, because they do not observe a present. They neither associate craving with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate craving with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate craving with, nor disassociate it from, the present, because they do not observe a present. They neither associate grasping with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate grasping with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate grasping with, nor disassociate it from, the present, because they do not observe a present. They neither associate the rebirth process with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time.

They neither associate the rebirth process with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the rebirth process with, nor disassociate it from, the present, because they do not observe a present. They neither associate birth with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate birth with, nor disassociate it from, the limits of future time, because they do not observe F.97.b a limit of future time. They neither associate birth with, nor disassociate it from, the present, because they do not observe a present. They neither associate aging and death with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate aging and death with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate aging and death with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate the perfection of generosity with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of generosity with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of generosity with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of tolerance with, nor disassociate it from,F.98.a the present, because they do not observe a present. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of perseverance with, nor disassociate it from, the present, because they do not observe a present.

They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of wisdom with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external phenomena with,F.98.b nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of emptiness with, nor disassociate it from, the present, because they do not observe a present.

They neither associate the emptiness of great extent with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of great extent with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of great extent with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time.F.99.a They neither associate the emptiness of ultimate reality with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the present, because they do not observe a present.

They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which has neither beginning nor end with,F.99.b nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the present, because they do not observe a present.

They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the present, because they do not observe a present. They neither associate F.100.a the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonentities with, nor disassociate it from, the present, because they do not observe a present.

They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of essential nature with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate the applications of mindfulness with, nor disassociate them from, the limits of past time, because F.100.b they do observe a limit of past time. They neither associate the applications of mindfulness with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the applications of mindfulness with, nor disassociate them from, the present, because they do not observe a present. They neither associate the correct exertions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the correct exertions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the correct exertions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the supports for miraculous ability with, nor disassociate them from, the present, because they do not observe a present. They neither associate the faculties with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the faculties with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the faculties with, nor disassociate them from, the present, because they do not observe a present. They neither associate the powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time.

They neither associate the powers with, nor disassociate them from, the limits of future time, because they do not observe F.101.a a limit of future time. They neither associate the powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the branches of enlightenment with, nor disassociate them from, the present, because they do not observe a present. They neither associate the paths with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the paths with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the paths with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate the truths of the noble ones with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the truths of the noble ones with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the truths of the noble ones with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative concentrations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative concentrations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the meditative concentrations with, nor disassociate them from, the present, because F.101.b they do not observe a present. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the immeasurable attitudes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the formless absorptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the formless absorptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the formless absorptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the eight liberations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time.

They neither associate the eight liberations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eight liberations with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate emptiness with, F.102.a nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate emptiness with, nor disassociate it from, the present, because they do not observe a present. They neither associate signlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate signlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate signlessness with, nor disassociate it from, the present, because they do not observe a present. They neither associate wishlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate wishlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate wishlessness with, nor disassociate it from, the present, because they do not observe a present.

“They neither associate the extrasensory powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the extrasensory powers with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the extrasensory powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative stabilities with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative stabilities with, nor disassociate them from, the limits of future time, because they do not observe F.102.b a limit of future time. They neither associate the meditative stabilities with, nor disassociate them from, the present, because they do not observe a present. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four fearlessnesses with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time.

They neither associate the four fearlessnesses with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four fearlessnesses with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four kinds of exact knowledge with, nor disassociate them from,F.103.a the present, because they do not observe a present. They neither associate great loving kindness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great loving kindness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great loving kindness with, nor disassociate it from, the present, because they do not observe a present. They neither associate great compassion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great compassion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great compassion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time.

They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the present, because they do not observe a present.

“They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the present, because they do not observe a present.F.103.b They neither associate the fruit of once-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of once-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of once-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of non-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate arhatship with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate arhatship with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate arhatship with, nor disassociate it from, the present, because they do not observe a present. They neither associate individual enlightenment with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time.

They neither associate individual enlightenment with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate individual enlightenment with, nor disassociate it from, the present, because they do not observe a present. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of past time, because they do not observe F.104.a a limit of past time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the present, because they do not observe a present. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate all-aspect omniscience with, nor disassociate it from, the present, because they do not observe a present.B7

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, owing to emptiness with respect to the sameness of the three times,^[134] they neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the present with, nor disassociate it from, the limit of past time or the limit of future time, and they neither associate the limit of past time or the limit of future time with, nor disassociate them from, the limit of the present.

“Śāradvatīputra, bodhisattva great beings who practice^[135] in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they engage in such a way that, while engaging, they neither associate omniscience^[136] with, F.104.b nor disassociate it from, the past, because they do not observe a past.^[137] So how, without even observing it, could they associate omniscience with the past, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the future, because they do not observe a future. So how, without even observing it, could they associate omniscience with the future, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the present, because they do not observe a present. So how, without even observing it, could they associate omniscience with the present, or disassociate it from it?

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate omniscience with, nor disassociate it from, physical forms, because they do not observe a physical form. So how, without even observing them, could they associate physical forms with omniscience, or disassociate them from it?

“They neither associate omniscience with, nor disassociate it from, feelings, because they do not observe a feeling. So how, without even observing them, could they associate feelings with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, perceptions, because they do not observe a perception. So how, without even observing them, could they associate perceptions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, formative predispositions, because they do not observe F.105.a a formative predisposition. So how, without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, consciousness, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the eyes with, nor disassociate them from, omniscience, because they do not observe an eye. So how, without even observing them, could they associate the eyes with omniscience, or disassociate them from it?

“They neither associate the ears with, nor disassociate them from, omniscience, because they do not observe an ear. So how, without even observing them, could they associate the ears with omniscience, or disassociate them from it? They neither associate the nose with, nor disassociate it from, omniscience, because they do not observe a nose. So how, without even observing it, could they associate the nose with omniscience, or disassociate it from it? They neither associate the tongue with, nor disassociate it from, omniscience, because they do not observe a tongue. So how, without even observing it, could they associate the tongue with omniscience, or disassociate it from it? They neither associate the body with, nor disassociate it from, omniscience, because they do not observe a body. So how, without even observing it, could they associate the body with omniscience, or disassociate it from it? They neither associate the mental faculty with, nor disassociate it from, omniscience, F.105.b because they do not observe a mental faculty. So how, without even observing it, could they associate the mental faculty with omniscience, or disassociate it from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate sights with, nor disassociate them from, omniscience, because they do not observe sights. So how, without even observing them, could they associate sights with omniscience, or disassociate them from it?

“They neither associate sounds with, nor disassociate them from, omniscience, because they do not observe a sound. So how, without even observing them, could they associate sounds with omniscience, or disassociate them from it? They neither associate odors with, nor disassociate them from, omniscience, because they do not observe an odor. So how, without even observing them, could they associate odors with omniscience, or disassociate them from it? They neither associate tastes with, nor disassociate them from, omniscience, because they do not observe a taste. So how, without even observing them, could they associate tastes with omniscience, or disassociate them from it? They neither associate tangibles with, nor disassociate them from, omniscience, because they do not observe a tangible. So how, without even observing them, could they associate tangibles with omniscience, or disassociate them from it? They neither associate mental phenomena with, nor disassociate them from, omniscience, because they do not observe a mental phenomenon. So how, without even observing them, could they associate mental phenomena with omniscience, or disassociate them from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the sensory element of the eyes with, nor disassociate it from, omniscience, F.106.a because they do not observe a sensory element of the eyes. So how, without even observing it, could they associate the sensory element of the eyes with omniscience, or disassociate it from it? They neither associate the sensory element of sights with, nor disassociate it from, omniscience, because they do not observe a sensory element of sights. So how, without even observing it, could they associate the sensory element of sights with omniscience, or disassociate it from it? They neither associate the sensory element of visual consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of visual consciousness. So how, without even observing it, could they associate the sensory element of visual consciousness with omniscience, or disassociate it from it?

“They neither associate the sensory element of the ears with, nor disassociate it from, omniscience, because they do not observe a sensory element of the ears. So how, without even observing it, could they associate the sensory element of the ears with omniscience, or disassociate it from it? They neither associate the sensory element of sounds with, nor disassociate it from, omniscience, because they do not observe a sensory element of sounds. So how, without even observing it, could they associate the sensory element of sounds with omniscience, or disassociate it from it? They neither associate the sensory element of auditory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of auditory consciousness. So how, without even observing it, could they associate the sensory element of auditory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the nose with, nor disassociate it from, omniscience, because they do not observe a sensory element of the nose. So how,F.106.b without even observing it, could they associate the sensory element of the nose with omniscience, or disassociate it from it? They neither associate the sensory element of odors with, nor disassociate it from, omniscience, because they do not observe a sensory element of odors. So how, without even observing it, could they associate the sensory element of odors with omniscience, or disassociate it from it? They neither associate the sensory element of olfactory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of olfactory consciousness. So how, without even observing it, could they associate the sensory element of olfactory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the tongue with, nor disassociate it from, omniscience, because they do not observe a sensory element of the tongue.

So how, without even observing it, could they associate the sensory element of the tongue with omniscience, or disassociate it from it? They neither associate the sensory element of tastes with, nor disassociate it from, omniscience, because they do not observe a sensory element of tastes. So how, without even observing it, could they associate the sensory element of tastes with omniscience, or disassociate it from it? They neither associate the sensory element of gustatory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of gustatory consciousness. So how, without even observing it, could they associate the sensory element of gustatory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the body with, nor disassociate it from, omniscience, because they do not observe a sensory element of the body. So how, without even observing it, could they associate the sensory element of the body with omniscience, or disassociate it from it? They neither associate the sensory element of tangibles with, nor disassociate it from, omniscience, because they do not observe a sensory element of tangibles. So how, without even observing it, could they associate the sensory element of tangibles with omniscience, or disassociate it from it? They neither associate the sensory element of tactile consciousness with, nor disassociate it from, omniscience,F.107.a because they do not observe a sensory element of tactile consciousness. So how, without even observing it, could they associate the sensory element of tactile consciousness with omniscience, or disassociate it from it?

“They neither associate the sensory element of the mental faculty with, nor disassociate it from, omniscience, because they do not observe a sensory element of the mental faculty. So how, without even observing it, could they associate the sensory element of the mental faculty with omniscience, or disassociate it from it? They neither associate the sensory element of mental phenomena with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental phenomena. So how, without even observing it, could they associate the sensory element of mental phenomena with omniscience, or disassociate it from it? They neither associate the sensory element of mental consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental consciousness. So how, without even observing it, could they associate the sensory element of mental consciousness with omniscience, or disassociate it from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the earth element with, nor disassociate it from, omniscience, because they do not observe an earth element. So how, without even observing it, could they associate the earth element with omniscience, or disassociate it from it? They neither associate F.107.b the water element with, nor disassociate it from, omniscience, because they do not observe a water element. So how, without even observing it, could they associate the water element with omniscience, or disassociate it from it? They neither associate the fire element with, nor disassociate it from, omniscience, because they do not observe a fire element. So how, without even observing it, could they associate the fire element with omniscience, or disassociate it from it? They neither associate the wind element with, nor disassociate it from, omniscience, because they do not observe a wind element. So how, without even observing it, could they associate the wind element with omniscience, or disassociate it from it? They neither associate the space element with, nor disassociate it from, omniscience, because they do not observe a space element. So how, without even observing it, could they associate the space element with omniscience, or disassociate it from it? They neither associate the consciousness element with, nor disassociate it from, omniscience, because they do not observe a consciousness element. So how, without even observing it, could they associate the consciousness element with omniscience, or disassociate it from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate ignorance with, nor disassociate it from, omniscience, because they do not observe an ignorance. So how, without even observing it, could they associate ignorance with omniscience, or disassociate it from it?

“They neither associate formative predispositions with, nor disassociate them from, omniscience, because they do not observe a formative predisposition. So how,F.108.a without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate consciousness with, nor disassociate it from, omniscience, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it? They neither associate name and form with, nor disassociate them from, omniscience, because they do not observe a name or a form. So how, without even observing them, could they associate name and form with omniscience, or disassociate them from it? They neither associate the six sense fields with, nor disassociate them from, omniscience, because they do not observe six sense fields. So how, without even observing them, could they associate the six sense fields with omniscience, or disassociate them from it? They neither associate sensory contact with, nor disassociate it from, omniscience, because they do not observe a sensory contact. So how, without even observing it, could they associate sensory contact with omniscience, or disassociate it from it? They neither associate sensation with, nor disassociate it from, omniscience, because they do not observe a sensation. So how, without even observing it, could they associate sensation with omniscience, or disassociate it from it? They neither associate craving with, nor disassociate it from, omniscience, because they do not observe a craving. So how, without even observing it, could they associate craving with omniscience, or disassociate it from it? They neither associate grasping with, nor disassociate it from, omniscience, because they do not observe a grasping.

So how, without even observing it,F.108.b could they associate grasping with omniscience, or disassociate it from it? They neither associate the rebirth process with, nor disassociate it from, omniscience, because they do not observe a rebirth process. So how, without even observing it, could they associate the rebirth process with omniscience, or disassociate it from it? They neither associate birth with, nor disassociate it from, omniscience, because they do not observe a birth. So how, without even observing it, could they associate birth with omniscience, or disassociate it from it? They neither associate aging and death with, nor disassociate them from, omniscience, because they do not observe an aging or a death. So how, without even observing them, could they associate aging and death with omniscience, or disassociate them from it?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the perfection of generosity with, nor disassociate it from, omniscience, because they do not observe a perfection of generosity. So how, without even observing it, could they associate the perfection of generosity with omniscience, or disassociate it from it?

“They neither associate the perfection of ethical discipline with, nor disassociate it from, omniscience, because they do not observe a perfection of ethical discipline. So how, without even observing it, could they associate the perfection of ethical discipline with omniscience, or disassociate it from it? They neither associate the perfection of tolerance with, nor disassociate it from, omniscience, because they do not observe a perfection of tolerance. So how, without even observing it, could they associate the perfection of tolerance with omniscience, or disassociate it from it? They neither associate F.109.a the perfection of perseverance with, nor disassociate it from, omniscience, because they do not observe a perfection of perseverance. So how, without even observing it, could they associate the perfection of perseverance with omniscience, or disassociate it from it? They neither associate the perfection of meditative concentration with, nor disassociate it from, omniscience, because they do not observe a perfection of meditative concentration. So how, without even observing it, could they associate the perfection of meditative concentration with omniscience, or disassociate it from it? They neither associate the perfection of wisdom with, nor disassociate it from, omniscience, because they do not observe a perfection of wisdom. So how, without even observing it, could they associate the perfection of wisdom with omniscience, or disassociate it from it?

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of internal phenomena.^[138] So how, without even observing it, could they associate the emptiness of internal phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external phenomena. So how, without even observing it, could they associate the emptiness of external phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external and internal phenomena. So how, without even observing it, could they associate the emptiness of external and internal phenomena with omniscience,F.109.b or disassociate it from it? They neither associate the emptiness of emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness of emptiness. So how, without even observing it, could they associate the emptiness of emptiness with omniscience, or disassociate it from it? They neither associate the emptiness of great extent with, nor disassociate it from, omniscience, because they do not observe an emptiness of great extent. So how, without even observing it, could they associate the emptiness of great extent with omniscience, or disassociate it from it? They neither associate the emptiness of ultimate reality with, nor disassociate it from, omniscience, because they do not observe an emptiness of ultimate reality. So how, without even observing it, could they associate the emptiness of ultimate reality with omniscience, or disassociate it from it?

They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of conditioned phenomena. So how, without even observing it, could they associate the emptiness of conditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of unconditioned phenomena. So how, without even observing it, could they associate the emptiness of unconditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of the unlimited with, nor disassociate it from, omniscience, because they do not observe an emptiness of the unlimited. So how, without even observing it, could they associate the emptiness of the unlimited with omniscience, or disassociate it from it? They neither associate the emptiness of that which has neither beginning nor end with,F.110.a nor disassociate it from, omniscience, because they do not observe an emptiness of that which has neither beginning nor end. So how, without even observing it, could they associate the emptiness of that which has neither beginning nor end with omniscience, or disassociate it from it? They neither associate the emptiness of nonexclusion with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonexclusion. So how, without even observing it, could they associate the emptiness of nonexclusion with omniscience, or disassociate it from it? They neither associate the emptiness of inherent nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of inherent nature. So how, without even observing it, could they associate the emptiness of inherent nature with omniscience, or disassociate it from it?

They neither associate the emptiness of all phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of all phenomena. So how, without even observing it, could they associate the emptiness of all phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, omniscience, because they do not observe an emptiness of intrinsic defining characteristics. So how, without even observing it, could they associate the emptiness of intrinsic defining characteristics with omniscience, or disassociate it from it? They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, omniscience, because they do not observe an emptiness of that which cannot be apprehended. So how, without even observing it, could they associate the emptiness of that which cannot be apprehended with omniscience, or disassociate it from it?F.110.b They neither associate the emptiness of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonentities. So how, without even observing it, could they associate the emptiness of nonentities with omniscience, or disassociate it from it? They neither associate the emptiness of essential nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of essential nature. So how, without even observing it, could they associate the emptiness of essential nature with omniscience, or disassociate it from it? They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of an essential nature of nonentities. So how, without even observing it, could they associate the emptiness of an essential nature of nonentities with omniscience, or disassociate it from it?

“They neither associate the applications of mindfulness with, nor disassociate them from, omniscience, because they do not observe an application of mindfulness. So how, without even observing them, could they associate the applications of mindfulness with omniscience, or disassociate them from it? They neither associate the correct exertions with, nor disassociate them from, omniscience, because they do not observe a correct exertion. So how, without even observing them, could they associate the correct exertions with omniscience, or disassociate them from it? They neither associate the supports for miraculous ability with, nor disassociate them from, omniscience, because they do not observe a support for miraculous ability. So how, without even observing them, could they associate the supports for miraculous ability with omniscience,F.111.a or disassociate them from it? They neither associate the faculties with, nor disassociate them from, omniscience, because they do not observe a faculty. So how, without even observing them, could they associate the faculties with omniscience, or disassociate them from it? They neither associate the powers with, nor disassociate them from, omniscience, because they do not observe a power. So how, without even observing them, could they associate the powers with omniscience, or disassociate them from it? They neither associate the branches of enlightenment with, nor disassociate them from, omniscience, because they do not observe a branch of enlightenment. So how, without even observing them, could they associate the branches of enlightenment with omniscience, or disassociate them from it? They neither associate the paths with, nor disassociate them from, omniscience, because they do not observe a path. So how, without even observing them, could they associate the paths with omniscience, or disassociate them from it?

“They neither associate the truths of the noble ones with, nor disassociate them from, omniscience, because they do not observe a truth of the noble ones. So how, without even observing them, could they associate the truths of the noble ones with omniscience, or disassociate them from it? They neither associate the meditative concentrations with, nor disassociate them from, omniscience, because they do not observe a meditative concentration. So how, without even observing them, could they associate the meditative concentrations with omniscience, or disassociate them from it? They neither associate the immeasurable attitudes with, nor disassociate them from, omniscience,F.111.b because they do not observe an immeasurable attitude. So how, without even observing them, could they associate the immeasurable attitudes with omniscience, or disassociate them from it? They neither associate the formless absorptions with, nor disassociate them from, omniscience, because they do not observe a formless absorption. So how, without even observing them, could they associate the formless absorptions with omniscience, or disassociate them from it? They neither associate the liberations with, nor disassociate them from, omniscience, because they do not observe a liberation. So how, without even observing them, could they associate the liberations with omniscience, or disassociate them from it? They neither associate the serial steps of meditative absorption with, nor disassociate them from, omniscience, because they do not observe a serial step of meditative absorption. So how, without even observing them, could they associate the serial steps of meditative absorption with omniscience, or disassociate them from it? They neither associate emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness. So how, without even observing it, could they associate emptiness with omniscience, or disassociate it from it?

They neither associate signlessness with, nor disassociate it from, omniscience, because they do not observe a signlessness. So how, without even observing it, could they associate signlessness with omniscience, or disassociate it from it? They neither associate wishlessness with, nor disassociate it from, omniscience,F.112.a because they do not observe a wishlessness. So how, without even observing it, could they associate wishlessness with omniscience, or disassociate it from it? They neither associate the extrasensory powers with, nor disassociate them from, omniscience, because they do not observe an extrasensory power. So how, without even observing them, could they associate the extrasensory powers with omniscience, or disassociate them from it?

“They neither associate the meditative stabilities with, nor disassociate them from, omniscience, because they do not observe a meditative stability. So how, without even observing them, could they associate the meditative stabilities with omniscience, or disassociate them from it? They neither associate the dhāraṇī gateways with, nor disassociate them from, omniscience, because they do not observe a dhāraṇī gateway. So how, without even observing them, could they associate the dhāraṇī gateways with omniscience, or disassociate them from it? They neither associate the ten powers of the tathāgatas with, nor disassociate them from, omniscience, because they do not observe a power of the tathāgatas. So how, without even observing them, could they associate the powers of the tathāgatas with omniscience, or disassociate them from it? They neither associate the fearlessnesses with, nor disassociate them from, omniscience, because they do not observe a fearlessness. So how, without even observing them, could they associate the fearlessnesses with omniscience, or disassociate them from it? They neither associate the kinds of exact knowledge with, nor disassociate them from, omniscience, because they do not observe F.112.b an exact knowledge. So how, without even observing them, could they associate the kinds of exact knowledge with omniscience, or disassociate them from it? They neither associate great loving kindness with, nor disassociate it from, omniscience, because they do not observe a great loving kindness. So how, without even observing it, could they associate great loving kindness with omniscience, or disassociate it from it? They neither associate great compassion with, nor disassociate it from, omniscience, because they do not observe a great compassion. So how, without even observing it, could they associate great compassion with omniscience, or disassociate it from it?

They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, omniscience, because they do not observe a distinct quality of the buddhas. So how, without even observing them, could they associate the distinct qualities of the buddhas with omniscience, or disassociate them from it?

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the buddhas with, nor disassociate them from, omniscience, and they neither associate omniscience with, nor disassociate it from, the buddhas because they do not observe a buddha and they do not observe an omniscience. So how, if they do not observe them, could they associate omniscience with, or disassociate it from, the buddhas? How could they associate the buddhas with, or disassociate them from, omniscience. They neither associate enlightenment with, F.113.a nor disassociate it from, omniscience, and they neither associate omniscience with, nor disassociate it from, enlightenment because they do not observe an enlightenment and they do not observe an omniscience. So how, if they do not even observe them, could they associate them, or disassociate them?

“Śāradvatīputra, bodhisattva great beings practicing like that are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘entities.’ They do not associate physical forms with ‘nonentities.’

“They do not associate feelings with ‘entities.’ They do not associate feelings with ‘nonentities.’ They do not associate perceptions with ‘entities.’ They do not associate perceptions with ‘nonentities.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’

“They do not associate the eyes with ‘entities.’ They do not associate the eyes with ‘nonentities.’ They do not associate the ears with ‘entities.’ They do not associate the ears with ‘nonentities.’ They do not associate the nose with ‘entity.’ They do not associate the nose with ‘nonentity.’ They do not associate the tongue with ‘entity.’ They do not associate the tongue with ‘nonentity.’ They do not associate the body with ‘entity.’ They do not associate the body with ‘nonentity.’ They do not associate the mental faculty with ‘entity.’ They do not associate the mental faculty with ‘nonentity.’ They do not associate sights with ‘entities.’ They do not associate sights with ‘nonentities.’F.113.b They do not associate sounds with ‘entities.’ They do not associate sounds with ‘nonentities.’ They do not associate odors with ‘entities.’ They do not associate odors with ‘nonentities.’ They do not associate tastes with ‘entities.’ They do not associate tastes with ‘nonentities.’ They do not associate tangibles with ‘entities.’ They do not associate tangibles with ‘nonentities.’ They do not associate mental phenomena with ‘entities.’ They do not associate mental phenomena with ‘nonentities.’ They do not associate visual consciousness with ‘entity.’ They do not associate visual consciousness with ‘nonentity.’ They do not associate auditory consciousness with ‘entity.’ They do not associate auditory consciousness with ‘nonentity.’ They do not associate olfactory consciousness with ‘entity.’ They do not associate olfactory consciousness with ‘nonentity.’ They do not associate gustatory consciousness with ‘entity.’ They do not associate gustatory consciousness with ‘nonentity.’ They do not associate tactile consciousness with ‘entity.’

They do not associate tactile consciousness with ‘nonentity.’ They do not associate mental consciousness with ‘entity.’ They do not associate mental consciousness with ‘nonentity.’

“They do not associate visually compounded sensory contact with ‘entity.’ They do not associate visually compounded sensory contact with ‘nonentity.’ They do not associate aurally compounded sensory contact with ‘entity.’ They do not associate aurally compounded sensory contact with ‘nonentity.’ They do not associate nasally compounded sensory contact with ‘entity.’ They do not associate nasally compounded sensory contact with ‘nonentity.’ They do not associate lingually compounded sensory contact with ‘entity.’ They do not associate lingually compounded sensory contact with ‘nonentity.’ They do not associate corporeally compounded sensory contact with ‘entity.’ They do not associate F.114.a corporeally compounded sensory contact with ‘nonentity.’ They do not associate mentally compounded sensory contact with ‘entity.’ They do not associate mentally compounded sensory contact with ‘nonentity.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘entities.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘nonentities.’

“They do not associate the earth element with ‘entity.’ They do not associate the earth element with ‘nonentity.’ They do not associate the water element with ‘entity.’ They do not associate the water element with ‘nonentity.’ They do not associate the fire element with ‘entity.’ They do not associate the fire element with ‘nonentity.’ They do not associate the wind element with ‘entity.’ They do not associate the wind element with ‘nonentity.’ They do not associate the space element with ‘entity.’ They do not associate the space element with ‘nonentity.’ They do not associate the consciousness element with ‘entity.’ They do not associate the consciousness element F.114.b with ‘nonentity.’

“They do not associate ignorance with ‘entity.’ They do not associate ignorance with ‘nonentity.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’ They do not associate name and form with ‘entities.’ They do not associate name and form with ‘nonentities.’ They do not associate the six sense fields with ‘entities.’ They do not associate the six sense fields with ‘nonentities.’ They do not associate sensory contact with ‘entity.’ They do not associate sensory contact with ‘nonentity.’ They do not associate sensation with ‘entity.’ They do not associate sensation with ‘nonentity.’ They do not associate craving with ‘entity.’ They do not associate craving with ‘nonentity.’ They do not associate grasping with ‘entity.’ They do not associate grasping with ‘nonentity.’ They do not associate the rebirth process with ‘entity.’ They do not associate the rebirth process with ‘nonentity.’ They do not associate birth with ‘entity.’ They do not associate birth with ‘nonentity.’ They do not associate aging and death with ‘entities.’ They do not associate aging and death with ‘nonentities.’

“They do not associate the perfection of generosity with ‘entity.’ They do not associate the perfection of generosity with ‘nonentity.’ They do not associate the perfection of ethical discipline with ‘entity.’ They do not associate the perfection of ethical discipline with ‘nonentity.’ They do not associate the perfection of tolerance with ‘entity.’ They do not associate the perfection of tolerance with ‘nonentity.’ They do not associate the perfection of perseverance with ‘entity.’ They do not associate the perfection of perseverance with ‘nonentity.’ They do not associate the perfection of meditative concentration with ‘entity.’ They do not associate F.115.a the perfection of meditative concentration with ‘nonentity.’ They do not associate the perfection of wisdom with ‘entity.’ They do not associate the perfection of wisdom with ‘nonentity.’

“They do not associate the emptiness of internal phenomena with ‘entity.’ They do not associate the emptiness of internal phenomena with ‘nonentity.’ They do not associate the emptiness of external phenomena with ‘entity.’ They do not associate the emptiness of external phenomena with ‘nonentity.’ They do not associate the emptiness of external and internal phenomena with ‘entity.’ They do not associate the emptiness of external and internal phenomena with ‘nonentity.’ They do not associate the emptiness of emptiness with ‘entity.’ They do not associate the emptiness of emptiness with ‘nonentity.’ They do not associate the emptiness of great extent with ‘entity.’ They do not associate the emptiness of great extent with ‘nonentity.’ They do not associate the emptiness of ultimate reality with ‘entity.’ They do not associate the emptiness of ultimate reality with ‘nonentity.’ They do not associate the emptiness of conditioned phenomena with ‘entity.’ They do not associate the emptiness of conditioned phenomena with ‘nonentity.’ They do not associate the emptiness of unconditioned phenomena with ‘entity.’ They do not associate the emptiness of unconditioned phenomena with ‘nonentity.’ They do not associate the emptiness of the unlimited with ‘entity.’ They do not associate the emptiness of the unlimited with ‘nonentity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘entity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘nonentity.’ They do not associate the emptiness of nonexclusion with ‘entity.’ They do not associate the emptiness of nonexclusion with ‘nonentity.’ They do not associate the emptiness of inherent nature with ‘entity.’

They do not associate the emptiness of inherent nature with ‘nonentity.’ They do not associate the emptiness of all phenomena with ‘entity.’ They do not associate F.115.b the emptiness of all phenomena with ‘nonentity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘entity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘nonentity.’ They do not associate the emptiness of that which cannot be apprehended with ‘entity.’ They do not associate the emptiness of that which cannot be apprehended with ‘nonentity.’ They do not associate the emptiness of nonentities with ‘entity.’ They do not associate the emptiness of nonentities with ‘nonentity.’ They do not associate the emptiness of essential nature with ‘entity.’ They do not associate the emptiness of essential nature with ‘nonentity.’ They do not associate the emptiness of an essential nature of nonentities with ‘entity.’ They do not associate the emptiness of an essential nature of nonentities with ‘nonentity.’

“They do not associate the applications of mindfulness with ‘entities.’ They do not associate the applications of mindfulness with ‘nonentities.’ They do not associate the correct exertions with ‘entities.’ They do not associate the correct exertions with ‘nonentities.’ They do not associate the supports for miraculous ability with ‘entities.’ They do not associate the supports for miraculous ability with ‘nonentities.’ They do not associate the faculties with ‘entities.’ They do not associate the faculties with ‘nonentities.’ They do not associate the powers with ‘entities.’ They do not associate the powers with ‘nonentities.’ They do not associate the branches of enlightenment with ‘entities.’ They do not associate the branches of enlightenment with ‘nonentities.’ They do not associate the paths with ‘entities.’ They do not associate the paths with ‘nonentities.’

“They do not associate the truths of the noble ones with ‘entities.’ They do not associate the truths of the noble ones with ‘nonentities.’ They do not associate the meditative concentrations with ‘entities.’ They do not associate F.116.a the meditative concentrations with ‘nonentities.’ They do not associate the immeasurable attitudes with ‘entities.’ They do not associate the immeasurable attitudes with ‘nonentities.’ They do not associate the formless absorptions with ‘entities.’ They do not associate the formless absorptions with ‘nonentities.’ They do not associate the eight liberations with ‘entities.’ They do not associate the eight liberations with ‘nonentities.’ They do not associate the nine serial steps of meditative absorption with ‘entities.’ They do not associate the nine serial steps of meditative absorption with ‘nonentities.’ They do not associate emptiness with ‘entity.’ They do not associate emptiness with ‘nonentity.’ They do not associate signlessness with ‘entity.’ They do not associate signlessness with ‘nonentity.’ They do not associate wishlessness with ‘entity.’ They do not associate wishlessness with ‘nonentity.’ They do not associate the extrasensory powers with ‘entities.’ They do not associate the extrasensory powers with ‘nonentities.’ They do not associate the meditative stabilities with ‘entities.’ They do not associate the meditative stabilities with ‘nonentities.’ They do not associate the dhāraṇī gateways with ‘entities.’ They do not associate the dhāraṇī gateways with ‘nonentities.’ They do not associate the ten powers of the tathāgatas with ‘entities.’ They do not associate the ten powers of the tathāgatas with ‘nonentities.’ They do not associate the four fearlessnesses with ‘entities.’

They do not associate the four fearlessnesses with ‘nonentities.’ They do not associate the four kinds of exact knowledge with ‘entities.’ They do not associate the four kinds of exact knowledge with ‘nonentities.’ They do not associate great loving kindness with ‘entity.’ They do not associate F.116.b great loving kindness with ‘nonentity.’ They do not associate great compassion with ‘entity.’ They do not associate great compassion with ‘nonentity.’ They do not associate the eighteen distinct qualities of the buddhas with ‘entities.’ They do not associate the eighteen distinct qualities of the buddhas with ‘nonentities.’

“They do not associate the fruit of having entered the stream with ‘entity.’ They do not associate the fruit of having entered the stream with ‘nonentity.’ They do not associate the fruit of once-returner with ‘entity.’ They do not associate the fruit of once-returner with ‘nonentity.’ They do not associate the fruit of non-returner with ‘entity.’ They do not associate the fruit of non-returner with ‘nonentity.’ They do not associate arhatship with ‘entity.’ They do not associate arhatship with ‘nonentity.’ They do not associate individual enlightenment with ‘entity.’ They do not associate individual enlightenment with ‘nonentity.’ They do not associate the knowledge of the aspects of the path with ‘entity.’ They do not associate the knowledge of the aspects of the path with ‘nonentity.’ They do not associate all-aspect omniscience with ‘entity.’ They do not associate all-aspect omniscience with ‘nonentity.’ B8

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘permanent.’ They do not associate physical forms with ‘impermanent.’ They do not associate feelings with ‘permanent.’ They do not associate feelings with ‘impermanent.’ They do not associate perceptions with ‘permanent.’ They do not associate perceptions with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness F.117.a with ‘impermanent.’

“They do not associate the eyes with ‘permanent.’ They do not associate the eyes with ‘impermanent.’ They do not associate the ears with ‘permanent.’ They do not associate the ears with ‘impermanent.’ They do not associate the nose with ‘permanent.’ They do not associate the nose with ‘impermanent.’ They do not associate the tongue with ‘permanent.’ They do not associate the tongue with ‘impermanent.’ They do not associate the body with ‘permanent.’ They do not associate the body with ‘impermanent.’ They do not associate the mental faculty with ‘permanent.’ They do not associate the mental faculty with ‘impermanent.’ They do not associate sights with ‘permanent.’ They do not associate sights with ‘impermanent.’ They do not associate sounds with ‘permanent.’ They do not associate sounds with ‘impermanent.’ They do not associate odors with ‘permanent.’ They do not associate odors with ‘impermanent.’ They do not associate tastes with ‘permanent.’ They do not associate tastes with ‘impermanent.’ They do not associate tangibles with ‘permanent.’ They do not associate tangibles with ‘impermanent.’ They do not associate mental phenomena with ‘permanent.’ They do not associate mental phenomena with ‘impermanent.’ They do not associate visual consciousness with ‘permanent.’ They do not associate visual consciousness with ‘impermanent.’ They do not associate auditory consciousness with ‘permanent.’ They do not associate auditory consciousness with ‘impermanent.’ They do not associate olfactory consciousness with ‘permanent.’ They do not associate olfactory consciousness with ‘impermanent.’ They do not associate gustatory consciousness with ‘permanent.’ They do not associate gustatory consciousness with ‘impermanent.’

They do not associate tactile consciousness with ‘permanent.’ They do not associate tactile consciousness with ‘impermanent.’ They do not associate mental consciousness with ‘permanent.’ They do not associate mental consciousness with ‘impermanent.’

“They do not associate visually compounded sensory contact with ‘permanent.’ They do not associate visually compounded sensory contact with ‘impermanent.’ They do not associate aurally compounded sensory contact with ‘permanent.’ They do not associate aurally compounded sensory contact with ‘impermanent.’ They do not associate F.117.b nasally compounded sensory contact with ‘permanent.’ They do not associate nasally compounded sensory contact with ‘impermanent.’ They do not associate lingually compounded sensory contact with ‘permanent.’ They do not associate lingually compounded sensory contact with ‘impermanent.’ They do not associate corporeally compounded sensory contact with ‘permanent.’ They do not associate corporeally compounded sensory contact with ‘impermanent.’ They do not associate mentally compounded sensory contact with ‘permanent.’ They do not associate mentally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘permanent.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘impermanent.’

“They do not associate the earth element with ‘permanent.’ They do not associate the earth element with ‘impermanent.’ They do not associate the water element with ‘permanent.’ They do not associate the water element with ‘impermanent.’ They do not associate the fire element with ‘permanent.’ They do not associate the fire element with ‘impermanent.’ They do not associate the wind element with ‘permanent.’ They do not associate the wind element with ‘impermanent.’ They do not associate the space element with ‘permanent.’ They do not associate the space element with ‘impermanent.’ They do not associate the consciousness element with ‘permanent.’ They do not associate F.118.a the consciousness element with ‘impermanent.’

“They do not associate ignorance with ‘permanent.’ They do not associate ignorance with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness with ‘impermanent.’ They do not associate name and form with ‘permanent.’ They do not associate name and form with ‘impermanent.’ They do not associate the six sense fields with ‘permanent.’ They do not associate the six sense fields with ‘impermanent.’ They do not associate sensory contact with ‘permanent.’ They do not associate sensory contact with ‘impermanent.’ They do not associate sensation with ‘permanent.’ They do not associate sensation with ‘impermanent.’ They do not associate craving with ‘permanent.’ They do not associate craving with ‘impermanent.’ They do not associate grasping with ‘permanent.’ They do not associate grasping with ‘impermanent.’ They do not associate the rebirth process with ‘permanent.’ They do not associate the rebirth process with ‘impermanent.’ They do not associate birth with ‘permanent.’ They do not associate birth with ‘impermanent.’ They do not associate aging and death with ‘permanent.’ They do not associate aging and death with ‘impermanent.’

“They do not associate the perfection of generosity with ‘permanent.’ They do not associate the perfection of generosity with ‘impermanent.’ They do not associate the perfection of ethical discipline with ‘permanent.’ They do not associate the perfection of ethical discipline with ‘impermanent.’ They do not associate the perfection of tolerance with ‘permanent.’ They do not associate the perfection of tolerance with ‘impermanent.’ They do not associate the perfection of perseverance with ‘permanent.’ They do not associate the perfection of perseverance with ‘impermanent.’ They do not associate the perfection of meditative concentration with ‘permanent.’ They do not associate the perfection of meditative concentration with ‘impermanent.’ They do not associate the perfection of wisdom with ‘permanent.’ They do not associate the perfection of wisdom with ‘impermanent.’

“They do not associate F.118.b the emptiness of internal phenomena with ‘permanent.’ They do not associate the emptiness of internal phenomena with ‘impermanent.’ They do not associate the emptiness of external phenomena with ‘permanent.’ They do not associate the emptiness of external phenomena with ‘impermanent.’ They do not associate the emptiness of external and internal phenomena with ‘permanent.’ They do not associate the emptiness of external and internal phenomena with ‘impermanent.’ They do not associate the emptiness of emptiness with ‘permanent.’ They do not associate the emptiness of emptiness with ‘impermanent.’ They do not associate the emptiness of great extent with ‘permanent.’ They do not associate the emptiness of great extent with ‘impermanent.’ They do not associate the emptiness of ultimate reality with ‘permanent.’ They do not associate the emptiness of ultimate reality with ‘impermanent.’ They do not associate the emptiness of conditioned phenomena with ‘permanent.’ They do not associate the emptiness of conditioned phenomena with ‘impermanent.’ They do not associate the emptiness of unconditioned phenomena with ‘permanent.’ They do not associate the emptiness of unconditioned phenomena with ‘impermanent.’ They do not associate the emptiness of the unlimited with ‘permanent.’ They do not associate the emptiness of the unlimited with ‘impermanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘permanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘impermanent.’ They do not associate the emptiness of nonexclusion with ‘permanent.’ They do not associate the emptiness of nonexclusion with ‘impermanent.’ They do not associate the emptiness of inherent nature with ‘permanent.’

They do not associate the emptiness of inherent nature with ‘impermanent.’ They do not associate the emptiness of all phenomena with ‘permanent.’ They do not associate the emptiness of all phenomena with ‘impermanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘permanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘impermanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘permanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘impermanent.’ They do not associate the emptiness of nonentities with ‘permanent.’ They do not associate the emptiness of nonentities with ‘impermanent.’ They do not associate the emptiness of essential nature with ‘permanent.’ They do not associate the emptiness of essential nature F.119.a with ‘impermanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘permanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘impermanent.’

“They do not associate the applications of mindfulness with ‘permanent.’ They do not associate the applications of mindfulness with ‘impermanent.’ They do not associate the correct exertions with ‘permanent.’ They do not associate the correct exertions with ‘impermanent.’ They do not associate the supports for miraculous ability with ‘permanent.’ They do not associate the supports for miraculous ability with ‘impermanent.’ They do not associate the faculties with ‘permanent.’ They do not associate the faculties with ‘impermanent.’ They do not associate the powers with ‘permanent.’ They do not associate the powers with ‘impermanent.’ They do not associate the branches of enlightenment with ‘permanent.’ They do not associate the branches of enlightenment with ‘impermanent.’ They do not associate the noble eightfold path with ‘permanent.’ They do not associate the noble eightfold path with ‘impermanent.’

“They do not associate the truths of the noble ones with ‘permanent.’ They do not associate the truths of the noble ones with ‘impermanent.’ They do not associate the meditative concentrations with ‘permanent.’ They do not associate the meditative concentrations with ‘impermanent.’ They do not associate the immeasurable attitudes with ‘permanent.’ They do not associate the immeasurable attitudes with ‘impermanent.’ They do not associate the formless absorptions with ‘permanent.’ They do not associate the formless absorptions with ‘impermanent.’ They do not associate the eight liberations with ‘permanent.’ They do not associate the eight liberations with ‘impermanent.’ They do not associate the nine serial steps of meditative absorption with ‘permanent.’ They do not associate the nine serial steps of meditative absorption with ‘impermanent.’ They do not associate emptiness with ‘permanent.’ They do not associate emptiness with ‘impermanent.’ They do not associate signlessness with ‘permanent.’F.119.b They do not associate signlessness with ‘impermanent.’ They do not associate wishlessness with ‘permanent.’ They do not associate wishlessness with ‘impermanent.’ They do not associate the extrasensory powers with ‘permanent.’ They do not associate the extrasensory powers with ‘impermanent.’ They do not associate the meditative stabilities with ‘permanent.’ They do not associate the meditative stabilities with ‘impermanent.’ They do not associate the dhāraṇī gateways with ‘permanent.’ They do not associate the dhāraṇī gateways with ‘impermanent.’ They do not associate the ten powers of the tathāgatas with ‘permanent.’ They do not associate the ten powers of the tathāgatas with ‘impermanent.’ They do not associate the four fearlessnesses with ‘permanent.’

They do not associate the four fearlessnesses with ‘impermanent.’ They do not associate the four kinds of exact knowledge with ‘permanent.’ They do not associate the four kinds of exact knowledge with ‘impermanent.’ They do not associate great loving kindness with ‘permanent.’ They do not associate great loving kindness with ‘impermanent.’ They do not associate great compassion with ‘permanent.’ They do not associate great compassion with ‘impermanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘permanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘impermanent.’

“They do not associate the fruit of having entered the stream with ‘permanent.’ They do not associate the fruit of having entered the stream with ‘impermanent.’ They do not associate the fruit of once-returner with ‘permanent.’ They do not associate the fruit of once-returner with ‘impermanent.’ They do not associate the fruit of non-returner with ‘permanent.’ They do not associate the fruit of non-returner with ‘impermanent.’ They do not associate arhatship with ‘permanent.’ They do not associate arhatship with ‘impermanent.’ They do not associate individual enlightenment with ‘permanent.’ They do not associate individual enlightenment with ‘impermanent.’ They do not associate the knowledge of the aspects of the path with ‘permanent.’ They do not associate the knowledge of the aspects of the path with ‘impermanent.’ F.120.a They do not associate all-aspect omniscience with ‘permanent.’ They do not associate all-aspect omniscience with ‘impermanent.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘happiness.’ They do not associate physical forms with ‘suffering.’ They do not associate feelings with ‘happiness.’ They do not associate feelings with ‘suffering.’ They do not associate perceptions with ‘happiness.’ They do not associate perceptions with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’

“They do not associate the eyes with ‘happiness.’ They do not associate the eyes with ‘suffering.’ They do not associate the ears with ‘happiness.’ They do not associate the ears with ‘suffering.’ They do not associate the nose with ‘happiness.’ They do not associate the nose with ‘suffering.’ They do not associate the tongue with ‘happiness.’ They do not associate the tongue with ‘suffering.’ They do not associate the body with ‘happiness.’ They do not associate the body with ‘suffering.’ They do not associate the mental faculty with ‘happiness.’ They do not associate the mental faculty with ‘suffering.’ They do not associate sights with ‘happiness.’ They do not associate sights with ‘suffering.’ They do not associate sounds with ‘happiness.’ They do not associate sounds with ‘suffering.’ They do not associate odors with ‘happiness.’ They do not associate odors with ‘suffering.’ They do not associate tastes with ‘happiness.’ They do not associate tastes with ‘suffering.’ They do not associate tangibles with ‘happiness.’ They do not associate tangibles with ‘suffering.’ They do not associate mental phenomena with ‘happiness.’ They do not associate mental phenomena with ‘suffering.’F.120.b They do not associate visual consciousness with ‘happiness.’ They do not associate visual consciousness with ‘suffering.’ They do not associate auditory consciousness with ‘happiness.’ They do not associate auditory consciousness with ‘suffering.’ They do not associate olfactory consciousness with ‘happiness.’ They do not associate olfactory consciousness with ‘suffering.’ They do not associate gustatory consciousness with ‘happiness.’ They do not associate gustatory consciousness with ‘suffering.’

They do not associate tactile consciousness with ‘happiness.’ They do not associate tactile consciousness with ‘suffering.’ They do not associate mental consciousness with ‘happiness.’ They do not associate mental consciousness with ‘suffering.’

“They do not associate visually compounded sensory contact with ‘happiness.’ They do not associate visually compounded sensory contact with ‘suffering.’ They do not associate aurally compounded sensory contact with ‘happiness.’ They do not associate aurally compounded sensory contact with ‘suffering.’ They do not associate nasally compounded sensory contact with ‘happiness.’ They do not associate nasally compounded sensory contact with ‘suffering.’ They do not associate lingually compounded sensory contact with ‘happiness.’ They do not associate lingually compounded sensory contact with ‘suffering.’ They do not associate corporeally compounded sensory contact with ‘happiness.’ They do not associate corporeally compounded sensory contact with ‘suffering.’ They do not associate mentally compounded sensory contact with ‘happiness.’ They do not associate mentally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘happiness.’ They do not associate F.121.a feelings conditioned by nasally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘happiness.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘suffering.’

“They do not associate the earth element with ‘happiness.’ They do not associate the earth element with ‘suffering.’ They do not associate the water element with ‘happiness.’ They do not associate the water element with ‘suffering.’ They do not associate the fire element with ‘happiness.’ They do not associate the fire element with ‘suffering.’ They do not associate the wind element with ‘happiness.’ They do not associate the wind element with ‘suffering.’ They do not associate the space element with ‘happiness.’ They do not associate the space element with ‘suffering.’ They do not associate the consciousness element with ‘happiness.’ They do not associate the consciousness element with ‘suffering.’

“They do not associate ignorance with ‘happiness.’ They do not associate ignorance with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’ They do not associate name and form with ‘happiness.’ They do not associate name and form with ‘suffering.’ They do not associate the six sense fields with ‘happiness.’ They do not associate the six sense fields with ‘suffering.’ They do not associate sensory contact with ‘happiness.’ They do not associate sensory contact with ‘suffering.’ They do not associate sensation with ‘happiness.’ They do not associate sensation F.121.b with ‘suffering.’ They do not associate craving with ‘happiness.’ They do not associate craving with ‘suffering.’ They do not associate grasping with ‘happiness.’ They do not associate grasping with ‘suffering.’ They do not associate the rebirth process with ‘happiness.’ They do not associate the rebirth process with ‘suffering.’ They do not associate birth with ‘happiness.’ They do not associate birth with ‘suffering.’ They do not associate aging and death with ‘happiness.’ They do not associate aging and death with ‘suffering.’

“They do not associate the perfection of generosity with ‘happiness.’ They do not associate the perfection of generosity with ‘suffering.’ They do not associate the perfection of ethical discipline with ‘happiness.’ They do not associate the perfection of ethical discipline with ‘suffering.’ They do not associate the perfection of tolerance with ‘happiness.’ They do not associate the perfection of tolerance with ‘suffering.’ They do not associate the perfection of perseverance with ‘happiness.’ They do not associate the perfection of perseverance with ‘suffering.’ They do not associate the perfection of meditative concentration with ‘happiness.’ They do not associate the perfection of meditative concentration with ‘suffering.’ They do not associate the perfection of wisdom with ‘happiness.’ They do not associate the perfection of wisdom with ‘suffering.’

“They do not associate the emptiness of internal phenomena with ‘happiness.’ They do not associate the emptiness of internal phenomena with ‘suffering.’ They do not associate the emptiness of external phenomena with ‘happiness.’ They do not associate the emptiness of external phenomena with ‘suffering.’ They do not associate the emptiness of external and internal phenomena with ‘happiness.’ They do not associate the emptiness of external and internal phenomena with ‘suffering.’ They do not associate the emptiness of emptiness with ‘happiness.’ They do not associate the emptiness of emptiness with ‘suffering.’ They do not associate the emptiness of great extent with ‘happiness.’ They do not associate the emptiness of great extent with ‘suffering.’ They do not associate the emptiness of ultimate reality F.122.a with ‘happiness.’ They do not associate the emptiness of ultimate reality with ‘suffering.’ They do not associate the emptiness of conditioned phenomena with ‘happiness.’ They do not associate the emptiness of conditioned phenomena with ‘suffering.’ They do not associate the emptiness of unconditioned phenomena with ‘happiness.’ They do not associate the emptiness of unconditioned phenomena with ‘suffering.’ They do not associate the emptiness of the unlimited with ‘happiness.’ They do not associate the emptiness of the unlimited with ‘suffering.’ They do not associate the emptiness of that which has neither beginning nor end with ‘happiness.’ They do not associate the emptiness of that which has neither beginning nor end with ‘suffering.’ They do not associate the emptiness of nonexclusion with ‘happiness.’ They do not associate the emptiness of nonexclusion with ‘suffering.’ They do not associate the emptiness of inherent nature with ‘happiness.’

They do not associate the emptiness of inherent nature with ‘suffering.’ They do not associate the emptiness of all phenomena with ‘happiness.’ They do not associate the emptiness of all phenomena with ‘suffering.’ They do not associate the emptiness of intrinsic defining characteristics with ‘happiness.’ They do not associate the emptiness of intrinsic defining characteristics with ‘suffering.’ They do not associate the emptiness of that which cannot be apprehended with ‘happiness.’ They do not associate the emptiness of that which cannot be apprehended with ‘suffering.’ They do not associate the emptiness of nonentities with ‘happiness.’ They do not associate the emptiness of nonentities with ‘suffering.’ They do not associate the emptiness of essential nature with ‘happiness.’ They do not associate the emptiness of essential nature with ‘suffering.’ They do not associate the emptiness of an essential nature of nonentities with ‘happiness.’ They do not associate the emptiness of an essential nature of nonentities with ‘suffering.’

“They do not associate the applications of mindfulness with ‘happiness.’ They do not associate the applications of mindfulness with ‘suffering.’ They do not associate the correct exertions with ‘happiness.’ F.122.b They do not associate the correct exertions with ‘suffering.’ They do not associate the supports for miraculous ability with ‘happiness.’ They do not associate the supports for miraculous ability with ‘suffering.’ They do not associate the faculties with ‘happiness.’ They do not associate the faculties with ‘suffering.’ They do not associate the powers with ‘happiness.’ They do not associate the powers with ‘suffering.’ They do not associate the branches of enlightenment with ‘happiness.’ They do not associate the branches of enlightenment with ‘suffering.’ They do not associate the noble eightfold path with ‘happiness.’ They do not associate the noble eightfold path with ‘suffering.’

“They do not associate the truths of the noble ones with ‘happiness.’ They do not associate the truths of the noble ones with ‘suffering.’ They do not associate the meditative concentrations with ‘happiness.’ They do not associate the meditative concentrations with ‘suffering.’ They do not associate the immeasurable attitudes with ‘happiness.’ They do not associate the immeasurable attitudes with ‘suffering.’ They do not associate the formless absorptions with ‘happiness.’ They do not associate the formless absorptions with ‘suffering.’ They do not associate the eight liberations with ‘happiness.’ They do not associate the eight liberations with ‘suffering.’ They do not associate the nine serial steps of meditative absorption with ‘happiness.’ They do not associate the nine serial steps of meditative absorption with ‘suffering.’ They do not associate emptiness with ‘happiness.’ They do not associate emptiness with ‘suffering.’ They do not associate signlessness with ‘happiness.’ They do not associate signlessness with ‘suffering.’ They do not associate wishlessness with ‘happiness.’ They do not associate wishlessness with ‘suffering.’ They do not associate the extrasensory powers F.123.a with ‘happiness.’ They do not associate the extrasensory powers with ‘suffering.’ They do not associate the meditative stabilities with ‘happiness.’ They do not associate the meditative stabilities with ‘suffering.’ They do not associate the dhāraṇī gateways with ‘happiness.’ They do not associate the dhāraṇī gateways with ‘suffering.’ They do not associate the ten powers of the tathāgatas with ‘happiness.’ They do not associate the ten powers of the tathāgatas with ‘suffering.’ They do not associate the four fearlessnesses with ‘happiness.’

They do not associate the four fearlessnesses with ‘suffering.’ They do not associate the four kinds of exact knowledge with ‘happiness.’ They do not associate the four kinds of exact knowledge with ‘suffering.’ They do not associate great loving kindness with ‘happiness.’ They do not associate great loving kindness with ‘suffering.’ They do not associate great compassion with ‘happiness.’ They do not associate great compassion with ‘suffering.’ They do not associate the eighteen distinct qualities of the buddhas with ‘happiness.’ They do not associate the eighteen distinct qualities of the buddhas with ‘suffering.’

“They do not associate the fruit of having entered the stream with ‘happiness.’ They do not associate the fruit of having entered the stream with ‘suffering.’ They do not associate the fruit of once-returner with ‘happiness.’ They do not associate the fruit of once-returner with ‘suffering.’ They do not associate the fruit of non-returner with ‘happiness.’ They do not associate the fruit of non-returner with ‘suffering.’ They do not associate arhatship with ‘happiness.’ They do not associate arhatship with ‘suffering.’ They do not associate individual enlightenment with ‘happiness.’ They do not associate individual enlightenment with ‘suffering.’ They do not associate the knowledge of the aspects of the path with ‘happiness.’ They do not associate the knowledge of the aspects of the path F.123.b with ‘suffering.’ They do not associate all-aspect omniscience with ‘happiness.’ They do not associate all-aspect omniscience with ‘suffering.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘self.’ They do not associate physical forms with ‘no self.’ They do not associate feelings with ‘self.’ They do not associate feelings with ‘no self.’ They do not associate perceptions with ‘self.’ They do not associate perceptions with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’

“They do not associate the eyes with ‘self.’ They do not associate the eyes with ‘no self.’ They do not associate the ears with ‘self.’ They do not associate the ears with ‘no self.’ They do not associate the nose with ‘self.’ They do not associate the nose with ‘no self.’ They do not associate the tongue with ‘self.’ They do not associate the tongue with ‘no self.’ They do not associate the body with ‘self.’ They do not associate the body with ‘no self.’ They do not associate the mental faculty with ‘self.’ They do not associate the mental faculty with ‘no self.’ They do not associate sights with ‘self.’ They do not associate sights with ‘no self.’ They do not associate sounds with ‘self.’ They do not associate sounds with ‘no self.’ They do not associate odors with ‘self.’ They do not associate odors with ‘no self.’ They do not associate tastes with ‘self.’ They do not associate tastes with ‘no self.’ They do not associate tangibles with ‘self.’ They do not associate tangibles with ‘no self.’ They do not associate mental phenomena with ‘self.’ They do not associate mental phenomena with ‘no self.’ They do not associate F.124.a visual consciousness with ‘self.’ They do not associate visual consciousness with ‘no self.’ They do not associate auditory consciousness with ‘self.’ They do not associate auditory consciousness with ‘no self.’ They do not associate olfactory consciousness with ‘self.’ They do not associate olfactory consciousness with ‘no self.’ They do not associate gustatory consciousness with ‘self.’ They do not associate gustatory consciousness with ‘no self.’ They do not associate tactile consciousness with ‘self.’ They do not associate tactile consciousness with ‘no self.’

They do not associate mental consciousness with ‘self.’ They do not associate mental consciousness with ‘no self.’

“They do not associate visually compounded sensory contact with ‘self.’ They do not associate visually compounded sensory contact with ‘no self.’ They do not associate aurally compounded sensory contact with ‘self.’ They do not associate aurally compounded sensory contact with ‘no self.’ They do not associate nasally compounded sensory contact with ‘self.’ They do not associate nasally compounded sensory contact with ‘no self.’ They do not associate lingually compounded sensory contact with ‘self.’ They do not associate lingually compounded sensory contact with ‘no self.’ They do not associate corporeally compounded sensory contact with ‘self.’ They do not associate corporeally compounded sensory contact with ‘no self.’ They do not associate mentally compounded sensory contact with ‘self.’ They do not associate mentally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by nasally compounded sensory contact F.124.b with ‘no self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘self.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘no self.’

“They do not associate the earth element with ‘self.’ They do not associate the earth element with ‘no self.’ They do not associate the water element with ‘self.’ They do not associate the water element with ‘no self.’ They do not associate the fire element with ‘self.’ They do not associate the fire element with ‘no self.’ They do not associate the wind element with ‘self.’ They do not associate the wind element with ‘no self.’ They do not associate the space element with ‘self.’ They do not associate the space element with ‘no self.’ They do not associate the consciousness element with ‘self.’ They do not associate the consciousness element with ‘no self.’

“They do not associate ignorance with ‘self.’ They do not associate ignorance with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’ They do not associate name and form with ‘self.’ They do not associate name and form with ‘no self.’ They do not associate the six sense fields with ‘self.’ They do not associate the six sense fields with ‘no self.’ They do not associate sensory contact with ‘self.’ They do not associate sensory contact with ‘no self.’ They do not associate sensation with ‘self.’ They do not associate sensation with ‘no self.’ They do not associate craving with ‘self.’ They do not associate craving with ‘no self.’ They do not associate grasping with ‘self.’ F.125.a They do not associate grasping with ‘no self.’ They do not associate the rebirth process with ‘self.’ They do not associate the rebirth process with ‘no self.’ They do not associate birth with ‘self.’ They do not associate birth with ‘no self.’ They do not associate aging and death with ‘self.’ They do not associate aging and death with ‘no self.’

“They do not associate the perfection of generosity with ‘self.’ They do not associate the perfection of generosity with ‘no self.’ They do not associate the perfection of ethical discipline with ‘self.’ They do not associate the perfection of ethical discipline with ‘no self.’ They do not associate the perfection of tolerance with ‘self.’ They do not associate the perfection of tolerance with ‘no self.’ They do not associate the perfection of perseverance with ‘self.’ They do not associate the perfection of perseverance with ‘no self.’ They do not associate the perfection of meditative concentration with ‘self.’ They do not associate the perfection of meditative concentration with ‘no self.’ They do not associate the perfection of wisdom with ‘self.’ They do not associate the perfection of wisdom with ‘no self.’

“They do not associate the emptiness of internal phenomena with ‘self.’ They do not associate the emptiness of internal phenomena with ‘no self.’ They do not associate the emptiness of external phenomena with ‘self.’ They do not associate the emptiness of external phenomena with ‘no self.’ They do not associate the emptiness of external and internal phenomena with ‘self.’ They do not associate the emptiness of external and internal phenomena with ‘no self.’ They do not associate the emptiness of emptiness with ‘self.’ They do not associate the emptiness of emptiness with ‘no self.’ They do not associate the emptiness of great extent with ‘self.’ They do not associate the emptiness of great extent with ‘no self.’ They do not associate the emptiness of ultimate reality with ‘self.’ They do not associate the emptiness of ultimate reality with ‘no self.’ They do not associate the emptiness of conditioned phenomena with ‘self.’ They do not associate the emptiness of conditioned phenomena with ‘no self.’ They do not associate the emptiness of unconditioned phenomena with ‘self.’F.125.b They do not associate the emptiness of unconditioned phenomena with ‘no self.’ They do not associate the emptiness of the unlimited with ‘self.’ They do not associate the emptiness of the unlimited with ‘no self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘no self.’ They do not associate the emptiness of nonexclusion with ‘self.’ They do not associate the emptiness of nonexclusion with ‘no self.’ They do not associate the emptiness of inherent nature with ‘self.’ They do not associate the emptiness of inherent nature with ‘no self.’

They do not associate the emptiness of all phenomena with ‘self.’ They do not associate the emptiness of all phenomena with ‘no self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘no self.’ They do not associate the emptiness of that which cannot be apprehended with ‘self.’ They do not associate the emptiness of that which cannot be apprehended with ‘no self.’ They do not associate the emptiness of nonentities with ‘self.’ They do not associate the emptiness of nonentities with ‘no self.’ They do not associate the emptiness of essential nature with ‘self.’ They do not associate the emptiness of essential nature with ‘no self.’ They do not associate the emptiness of an essential nature of nonentities with ‘self.’ They do not associate the emptiness of an essential nature of nonentities with ‘no self.’

“They do not associate the applications of mindfulness with ‘self.’ They do not associate the applications of mindfulness with ‘no self.’ They do not associate the correct exertions with ‘self.’ They do not associate the correct exertions with ‘no self.’ They do not associate the supports for miraculous ability with ‘self.’ They do not associate the supports for miraculous ability with ‘no self.’ They do not associate the faculties with ‘self.’ They do not associate the faculties with ‘no self.’ They do not associate the powers with ‘self.’ F.126.a They do not associate the powers with ‘no self.’ They do not associate the branches of enlightenment with ‘self.’ They do not associate the branches of enlightenment with ‘no self.’ They do not associate the noble eightfold path with ‘self.’ They do not associate the noble eightfold path with ‘no self.’

“They do not associate the truths of the noble ones with ‘self.’ They do not associate the truths of the noble ones with ‘no self.’ They do not associate the meditative concentrations with ‘self.’ They do not associate the meditative concentrations with ‘no self.’ They do not associate the immeasurable attitudes with ‘self.’ They do not associate the immeasurable attitudes with ‘no self.’ They do not associate the formless absorptions with ‘self.’ They do not associate the formless absorptions with ‘no self.’ They do not associate the eight liberations with ‘self.’ They do not associate the eight liberations with ‘no self.’ They do not associate the nine serial steps of meditative absorption with ‘self.’ They do not associate the nine serial steps of meditative absorption with ‘no self.’ They do not associate emptiness with ‘self.’ They do not associate emptiness with ‘no self.’ They do not associate signlessness with ‘self.’ They do not associate signlessness with ‘no self.’ They do not associate wishlessness with ‘self.’ They do not associate wishlessness with ‘no self.’ They do not associate the extrasensory powers with ‘self.’ They do not associate the extrasensory powers with ‘no self.’ They do not associate the meditative stabilities with ‘self.’ They do not associate the meditative stabilities with ‘no self.’ They do not associate the dhāraṇī gateways with ‘self.’ They do not associate the dhāraṇī gateways with ‘no self.’ They do not associate the ten powers of the tathāgatas with ‘self.’ They do not associate the ten powers of the tathāgatas with ‘no self.’ They do not associate the four fearlessnesses with ‘self.’ They do not associate the four fearlessnesses with ‘no self.’

F.126.b They do not associate the four kinds of exact knowledge with ‘self.’ They do not associate the four kinds of exact knowledge with ‘no self.’ They do not associate great loving kindness with ‘self.’ They do not associate great loving kindness with ‘no self.’ They do not associate great compassion with ‘self.’ They do not associate great compassion with ‘no self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘no self.’

“They do not associate the fruit of having entered the stream with ‘self.’ They do not associate the fruit of having entered the stream with ‘no self.’ They do not associate the fruit of once-returner with ‘self.’ They do not associate the fruit of once-returner with ‘no self.’ They do not associate the fruit of non-returner with ‘self.’ They do not associate the fruit of non-returner with ‘no self.’ They do not associate arhatship with ‘self.’ They do not associate arhatship with ‘no self.’ They do not associate individual enlightenment with ‘self.’ They do not associate individual enlightenment with ‘no self.’ They do not associate the knowledge of the aspects of the path with ‘self.’ They do not associate the knowledge of the aspects of the path with ‘no self.’ They do not associate all-aspect omniscience with ‘self.’ They do not associate all-aspect omniscience with ‘no self.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms F.127.a with ‘being at peace.’ They do not associate physical forms with ‘not being at peace.’ They do not associate feelings with ‘being at peace.’ They do not associate feelings with ‘not being at peace.’ They do not associate perceptions with ‘being at peace.’ They do not associate perceptions with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’

“They do not associate the eyes with ‘being at peace.’ They do not associate the eyes with ‘not being at peace.’ They do not associate the ears with ‘being at peace.’ They do not associate the ears with ‘not being at peace.’ They do not associate the nose with ‘being at peace.’ They do not associate the nose with ‘not being at peace.’ They do not associate the tongue with ‘being at peace.’ They do not associate the tongue with ‘not being at peace.’ They do not associate the body with ‘being at peace.’ They do not associate the body with ‘not being at peace.’ They do not associate the mental faculty with ‘being at peace.’ They do not associate the mental faculty with ‘not being at peace.’ They do not associate sights with ‘being at peace.’ They do not associate sights with ‘not being at peace.’ They do not associate sounds with ‘being at peace.’ They do not associate sounds with ‘not being at peace.’ They do not associate odors with ‘being at peace.’ They do not associate odors with ‘not being at peace.’ They do not associate tastes with ‘being at peace.’ They do not associate tastes with ‘not being at peace.’ They do not associate tangibles with ‘being at peace.’ They do not associate tangibles with ‘not being at peace.’ They do not associate mental phenomena with ‘being at peace.’ They do not associate mental phenomena with ‘not being at peace.’ They do not associate visual consciousness with ‘being at peace.’ They do not associate visual consciousness with ‘not being at peace.’ They do not associate auditory consciousness with ‘being at peace.’ They do not associate auditory consciousness with ‘not being at peace.’ They do not associate olfactory consciousness with ‘being at peace.’

They do not associate olfactory consciousness with ‘not being at peace.’ They do not associate gustatory consciousness with ‘being at peace.’ They do not associate gustatory consciousness with ‘not being at peace.’ They do not associate tactile consciousness with ‘being at peace.’ They do not associate tactile consciousness with ‘not being at peace.’ They do not associate mental consciousness with ‘being at peace.’ They do not associate mental consciousness with ‘not being at peace.’F.127.b

“They do not associate visually compounded sensory contact with ‘being at peace.’ They do not associate visually compounded sensory contact with ‘not being at peace.’ They do not associate aurally compounded sensory contact with ‘being at peace.’ They do not associate aurally compounded sensory contact with ‘not being at peace.’ They do not associate nasally compounded sensory contact with ‘being at peace.’ They do not associate nasally compounded sensory contact with ‘not being at peace.’ They do not associate lingually compounded sensory contact with ‘being at peace.’ They do not associate lingually compounded sensory contact with ‘not being at peace.’ They do not associate corporeally compounded sensory contact with ‘being at peace.’ They do not associate corporeally compounded sensory contact with ‘not being at peace.’ They do not associate mentally compounded sensory contact with ‘being at peace.’ They do not associate mentally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being at peace.’

They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being at peace.’

“They do not associate the earth element with ‘being at peace.’ They do not associate the earth element with ‘not being at peace.’ They do not associate the water element with ‘being at peace.’ They do not associate the water element with ‘not being at peace.’ They do not associate the fire element with ‘being at peace.’ They do not associate the fire element with ‘not being at peace.’ They do not associate the wind element with ‘being at peace.’ F.128.a They do not associate the wind element with ‘not being at peace.’ They do not associate the space element with ‘being at peace.’ They do not associate the space element with ‘not being at peace.’ They do not associate the consciousness element with ‘being at peace.’ They do not associate the consciousness element with ‘not being at peace.’

“They do not associate ignorance with ‘being at peace.’ They do not associate ignorance with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’ They do not associate name and form with ‘being at peace.’ They do not associate name and form with ‘not being at peace.’ They do not associate the six sense fields with ‘being at peace.’ They do not associate the six sense fields with ‘not being at peace.’ They do not associate sensory contact with ‘being at peace.’ They do not associate sensory contact with ‘not being at peace.’ They do not associate sensation with ‘being at peace.’ They do not associate sensation with ‘not being at peace.’ They do not associate craving with ‘being at peace.’ They do not associate craving with ‘not being at peace.’ They do not associate grasping with ‘being at peace.’ They do not associate grasping with ‘not being at peace.’ They do not associate the rebirth process with ‘being at peace.’ They do not associate the rebirth process with ‘not being at peace.’ They do not associate birth with ‘being at peace.’ They do not associate birth with ‘not being at peace.’ They do not associate aging and death with ‘being at peace.’ They do not associate aging and death with ‘not being at peace.’

“They do not associate the perfection of generosity with ‘being at peace.’ They do not associate the perfection of generosity with ‘not being at peace.’ They do not associate the perfection of ethical discipline with ‘being at peace.’ They do not associate the perfection of ethical discipline with ‘not being at peace.’ They do not associate the perfection of tolerance with ‘being at peace.’ They do not associate the perfection of tolerance with ‘not being at peace.’ They do not associate the perfection of perseverance with ‘being at peace.’ They do not associate the perfection of perseverance with ‘not being at peace.’ They do not associate the perfection of meditative concentration with ‘being at peace.’ They do not associate the perfection of meditative concentration F.128.b with ‘not being at peace.’ They do not associate the perfection of wisdom with ‘being at peace.’ They do not associate the perfection of wisdom with ‘not being at peace.’

“They do not associate the emptiness of internal phenomena with ‘being at peace.’ They do not associate the emptiness of internal phenomena with ‘not being at peace.’ They do not associate the emptiness of external phenomena with ‘being at peace.’ They do not associate the emptiness of external phenomena with ‘not being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘not being at peace.’ They do not associate the emptiness of emptiness with ‘being at peace.’ They do not associate the emptiness of emptiness with ‘not being at peace.’ They do not associate the emptiness of great extent with ‘being at peace.’ They do not associate the emptiness of great extent with ‘not being at peace.’ They do not associate the emptiness of ultimate reality with ‘being at peace.’ They do not associate the emptiness of ultimate reality with ‘not being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of the unlimited with ‘being at peace.’ They do not associate the emptiness of the unlimited with ‘not being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being at peace.’ They do not associate the emptiness of nonexclusion with ‘being at peace.’

They do not associate the emptiness of nonexclusion with ‘not being at peace.’ They do not associate the emptiness of inherent nature with ‘being at peace.’ They do not associate the emptiness of inherent nature with ‘not being at peace.’ They do not associate the emptiness of all phenomena with ‘being at peace.’ They do not associate the emptiness of all phenomena with ‘not being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being at peace.’ They do not associate the emptiness of nonentities with ‘being at peace,’ and F.129.a they do not associate the emptiness of nonentities with ‘not being at peace.’ They do not associate the emptiness of essential nature with ‘being at peace.’ They do not associate the emptiness of essential nature with ‘not being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being at peace.’

“They do not associate the applications of mindfulness with ‘being at peace.’ They do not associate the applications of mindfulness with ‘not being at peace.’ They do not associate the correct exertions with ‘being at peace.’ They do not associate the correct exertions with ‘not being at peace.’ They do not associate the supports for miraculous ability with ‘being at peace.’ They do not associate the supports for miraculous ability with ‘not being at peace.’ They do not associate the faculties with ‘being at peace.’ They do not associate the faculties with ‘not being at peace.’ They do not associate the powers with ‘being at peace.’ They do not associate the powers with ‘not being at peace.’ They do not associate the branches of enlightenment with ‘being at peace.’ They do not associate the branches of enlightenment with ‘not being at peace.’ They do not associate the noble eightfold path with ‘being at peace.’ They do not associate the noble eightfold path with ‘not being at peace.’

“They do not associate the truths of the noble ones with ‘being at peace.’ They do not associate the truths of the noble ones with ‘not being at peace.’ They do not associate the meditative concentrations with ‘being at peace.’ They do not associate the meditative concentrations with ‘not being at peace.’ They do not associate the immeasurable attitudes with ‘being at peace.’ They do not associate the immeasurable attitudes with ‘not being at peace.’ They do not associate the formless absorptions with ‘being at peace.’ They do not associate the formless absorptions with ‘not being at peace.’ They do not associate the eight liberations with ‘being at peace.’ They do not associate the eight liberations with ‘not being at peace.’ They do not associate the nine serial steps of meditative absorption with ‘being at peace.’ They do not associate F.129.b the nine serial steps of meditative absorption with ‘not being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being at peace.’ They do not associate the extrasensory powers with ‘being at peace.’ They do not associate the extrasensory powers with ‘not being at peace.’ They do not associate the meditative stabilities with ‘being at peace.’ They do not associate the meditative stabilities with ‘not being at peace.’ They do not associate the dhāraṇī gateways with ‘being at peace.’ They do not associate the dhāraṇī gateways with ‘not being at peace.’ They do not associate the ten powers of the tathāgatas with ‘being at peace.’ They do not associate the ten powers of the tathāgatas with ‘not being at peace.’

They do not associate the four fearlessnesses with ‘being at peace.’ They do not associate the four fearlessnesses with ‘not being at peace.’ They do not associate the four kinds of exact knowledge with ‘being at peace.’ They do not associate the four kinds of exact knowledge with ‘not being at peace.’ They do not associate great loving kindness with ‘being at peace.’ They do not associate great loving kindness with ‘not being at peace.’ They do not associate great compassion with ‘being at peace.’ They do not associate great compassion with ‘not being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being at peace.’

“They do not associate the fruit of having entered the stream with ‘being at peace.’ They do not associate the fruit of having entered the stream with ‘not being at peace.’ They do not associate the fruit of once-returner with ‘being at peace.’ They do not associate the fruit of once-returner with ‘not being at peace.’ They do not associate the fruit of non-returner with ‘being at peace.’ They do not associate the fruit of non-returner with ‘not being at peace.’ They do not associate arhatship with ‘being at peace.’ They do not associate arhatship with ‘not being at peace.’ They do not associate individual enlightenment with ‘being at peace.’ They do not associate individual enlightenment F.130.a with ‘not being at peace.’ They do not associate the knowledge of the aspects of the path with ‘being at peace.’ They do not associate the knowledge of the aspects of the path with ‘not being at peace.’ They do not associate all-aspect omniscience with ‘being at peace.’ They do not associate all-aspect omniscience with ‘not being at peace.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘being empty.’ They do not associate physical forms with ‘not being empty.’ They do not associate feelings with ‘being empty.’ They do not associate feelings with ‘not being empty.’ They do not associate perceptions with ‘being empty.’ They do not associate perceptions with ‘not being empty.’ They do not associate formative predispositions with ‘being empty.’ They do not associate formative predispositions with ‘not being empty.’ They do not associate consciousness with ‘being empty.’ They do not associate consciousness with ‘not being empty.’

“They do not associate the eyes with ‘being empty.’ They do not associate the eyes with ‘not being empty.’ They do not associate the ears with ‘being empty.’ They do not associate the ears with ‘not being empty.’ They do not associate the nose with ‘being empty.’ They do not associate the nose with ‘not being empty.’ They do not associate the tongue with ‘being empty.’ They do not associate the tongue with ‘not being empty.’ They do not associate the body with ‘being empty.’ They do not associate the body with ‘not being empty.’ They do not associate the mental faculty with ‘being empty.’ They do not associate the mental faculty with ‘not being empty.’ They do not associate sights with ‘being empty.’ They do not associate sights with ‘not being empty.’ They do not associate sounds with ‘being empty.’ They do not associate sounds with ‘not being empty.’ They do not associate odors with ‘being empty.’ They do not associate odors with ‘not being empty.’ They do not associate tastes with ‘being empty.’ They do not associate tastes with ‘not being empty.’ They do not associate tangibles with ‘being empty.’ They do not associate tangibles with ‘not being empty.’ They do not associate mental phenomena with ‘being empty.’ They do not associate mental phenomena with ‘not being empty.’ They do not associate visual consciousness with ‘being empty.’ They do not associate visual consciousness with ‘not being empty.’ They do not associate auditory consciousness with ‘being empty.’ They do not associate auditory consciousness with ‘not being empty.’ They do not associate olfactory consciousness with ‘being empty.’ They do not associate olfactory consciousness with ‘not being empty.’F.130.b They do not associate gustatory consciousness with ‘being empty.’

They do not associate gustatory consciousness with ‘not being empty.’ They do not associate tactile consciousness with ‘being empty.’ They do not associate tactile consciousness with ‘not being empty.’ They do not associate mental consciousness with ‘being empty.’ They do not associate mental consciousness with ‘not being empty.’

“They do not associate visually compounded sensory contact with ‘being empty.’ They do not associate visually compounded sensory contact with ‘not being empty.’ They do not associate aurally compounded sensory contact with ‘being empty.’ They do not associate aurally compounded sensory contact with ‘not being empty.’ They do not associate nasally compounded sensory contact with ‘being empty.’ They do not associate nasally compounded sensory contact with ‘not being empty.’ They do not associate lingually compounded sensory contact with ‘being empty.’ They do not associate lingually compounded sensory contact with ‘not being empty.’ They do not associate corporeally compounded sensory contact with ‘being empty.’ They do not associate corporeally compounded sensory contact with ‘not being empty.’ They do not associate mentally compounded sensory contact with ‘being empty.’ They do not associate mentally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being empty.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being empty.’

“They do not associate the earth element with ‘being empty.’ They do not associate the earth element with ‘not being empty.’ They do not associate the water element with ‘being empty.’ They do not associate the water element with ‘not being empty.’ They do not associate the fire element with ‘being empty.’ They do not associate the fire element with ‘not being empty.’ They do not associate the wind element with ‘being empty.’ They do not associate the wind element with ‘not being empty.’ They do not associate the space element with ‘being empty.’ They do not associate the space element with ‘not being empty.’ They do not associate the consciousness element with ‘being empty.’ They do not associate the consciousness element with ‘not being empty.’

“They do not associate ignorance with ‘being empty.’ They do not associate ignorance with ‘not being empty.’ They do not associate F.131.a formative predispositions with ‘being empty.’ They do not associate formative predispositions with ‘not being empty.’ They do not associate consciousness with ‘being empty.’ They do not associate consciousness with ‘not being empty.’ They do not associate name and form with ‘being empty.’ They do not associate name and form with ‘not being empty.’ They do not associate the six sense fields with ‘being empty.’ They do not associate the six sense fields with ‘not being empty.’ They do not associate sensory contact with ‘being empty.’ They do not associate sensory contact with ‘not being empty.’ They do not associate sensation with ‘being empty.’ They do not associate sensation with ‘not being empty.’ They do not associate craving with ‘being empty.’ They do not associate craving with ‘not being empty.’ They do not associate grasping with ‘being empty.’ They do not associate grasping with ‘not being empty.’ They do not associate the rebirth process with ‘being empty.’ They do not associate the rebirth process with ‘not being empty.’ They do not associate birth with ‘being empty.’ They do not associate birth with ‘not being empty.’ They do not associate aging and death with ‘being empty.’ They do not associate aging and death with ‘not being empty.’

“They do not associate the perfection of generosity with ‘being empty.’ They do not associate the perfection of generosity with ‘not being empty.’ They do not associate the perfection of ethical discipline with ‘being empty.’ They do not associate the perfection of ethical discipline with ‘not being empty.’ They do not associate the perfection of tolerance with ‘being empty.’ They do not associate the perfection of tolerance with ‘not being empty.’ They do not associate the perfection of perseverance with ‘being empty.’ They do not associate the perfection of perseverance with ‘not being empty.’ They do not associate the perfection of meditative concentration with ‘being empty.’ They do not associate the perfection of meditative concentration with ‘not being empty.’ They do not associate the perfection of wisdom with ‘being empty.’ They do not associate the perfection of wisdom with ‘not being empty.’

“They do not associate the emptiness of internal phenomena with ‘being empty.’ They do not associate the emptiness of internal phenomena with ‘not being empty.’ They do not associate the emptiness of external phenomena with ‘being empty.’ They do not associate the emptiness of external phenomena with ‘not being empty.’ They do not associate the emptiness of external and internal phenomena with ‘being empty.’ They do not associate the emptiness of external and internal phenomena with ‘not being empty.’ They do not associate the emptiness of emptiness with ‘being empty.’ They do not associate the emptiness of emptiness with ‘not being empty.’ They do not associate the emptiness of great extent with ‘being empty.’ They do not associate the emptiness of great extent with ‘not being empty.’ They do not associate the emptiness of ultimate reality with ‘being empty.’ They do not associate the emptiness of ultimate reality with ‘not being empty.’ They do not associate the emptiness of conditioned phenomena with ‘being empty.’ They do not associate the emptiness of conditioned phenomena with ‘not being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘not being empty.’F.131.b They do not associate the emptiness of the unlimited with ‘being empty.’ They do not associate the emptiness of the unlimited with ‘not being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being empty.’ They do not associate the emptiness of nonexclusion with ‘being empty.’ They do not associate the emptiness of nonexclusion with ‘not being empty.’

They do not associate the emptiness of inherent nature with ‘being empty.’ They do not associate the emptiness of inherent nature with ‘not being empty.’ They do not associate the emptiness of all phenomena with ‘being empty.’ They do not associate the emptiness of all phenomena with ‘not being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being empty.’ They do not associate the emptiness of nonentities with ‘being empty.’ They do not associate the emptiness of nonentities with ‘not being empty.’ They do not associate the emptiness of essential nature with ‘being empty.’ They do not associate the emptiness of essential nature with ‘not being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being empty.’

“They do not associate the applications of mindfulness with ‘being empty.’ They do not associate the applications of mindfulness with ‘not being empty.’ They do not associate the correct exertions with ‘being empty.’ They do not associate the correct exertions with ‘not being empty.’ They do not associate the supports for miraculous ability with ‘being empty.’ They do not associate the supports for miraculous ability with ‘not being empty.’ They do not associate the faculties with ‘being empty.’ They do not associate the faculties with ‘not being empty.’ They do not associate the powers with ‘being empty.’ They do not associate the powers with ‘not being empty.’ They do not associate the branches of enlightenment with ‘being empty.’ They do not associate the branches of enlightenment with ‘not being empty.’ They do not associate the noble eightfold path with ‘being empty.’ They do not associate the noble eightfold path with ‘not being empty.’

“They do not associate the truths of the noble ones with ‘being empty.’ They do not associate the truths of the noble ones with ‘not being empty.’ They do not associate the meditative concentrations with ‘being empty.’ They do not associate the meditative concentrations with ‘not being empty.’ They do not associate the immeasurable attitudes with ‘being empty.’ They do not associate the immeasurable attitudes with ‘not being empty.’ They do not associate the formless absorptions with ‘being empty.’ They do not associate the formless absorptions with ‘not being empty.’ They do not associate the eight liberations with ‘being empty.’ They do not associate the eight liberations with ‘not being empty.’F.132.a They do not associate the nine serial steps of meditative absorption with ‘being empty.’ They do not associate the nine serial steps of meditative absorption with ‘not being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being empty.’ They do not associate the extrasensory powers with ‘being empty.’ They do not associate the extrasensory powers with ‘not being empty.’ They do not associate the meditative stabilities with ‘being empty.’ They do not associate the meditative stabilities with ‘not being empty.’ They do not associate the dhāraṇī gateways with ‘being empty.’ They do not associate the dhāraṇī gateways with ‘not being empty.’ They do not associate the ten powers of the tathāgatas with ‘being empty.’ They do not associate the ten powers of the tathāgatas with ‘not being empty.’ They do not associate the four fearlessnesses with ‘being empty.’

They do not associate the four fearlessnesses with ‘not being empty.’ They do not associate the four kinds of exact knowledge with ‘being empty.’ They do not associate the four kinds of exact knowledge with ‘not being empty.’ They do not associate great loving kindness with ‘being empty.’ They do not associate great loving kindness with ‘not being empty.’ They do not associate great compassion with ‘being empty.’ They do not associate great compassion with ‘not being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being empty.’ They do not associate knowledge of all the dharmas with ‘being empty.’ They do not associate knowledge of all the dharmas with ‘not being empty.’^[139] They do not associate the knowledge of the aspects of the path with ‘being empty.’ They do not associate the knowledge of the aspects of the path with ‘not being empty.’ They do not associate all-aspect omniscience with ‘being empty.’ They do not associate all-aspect omniscience with ‘not being empty.’B9

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having a sign.’ They do not associate physical forms with ‘being signless.’ They do not associate feelings with ‘having a sign.’ They do not associate feelings with ‘being signless.’ They do not associate perceptions with ‘having a sign.’ They do not associate perceptions with ‘being signless.’ F.132.b They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’

“They do not associate the eyes with ‘having a sign.’ They do not associate the eyes with ‘being signless.’ They do not associate the ears with ‘having a sign.’ They do not associate the ears with ‘being signless.’ They do not associate the nose with ‘having a sign.’ They do not associate the nose with ‘being signless.’ They do not associate the tongue with ‘having a sign.’ They do not associate the tongue with ‘being signless.’ They do not associate the body with ‘having a sign.’ They do not associate the body with ‘being signless.’ They do not associate the mental faculty with ‘having a sign.’ They do not associate the mental faculty with ‘being signless.’ They do not associate sights with ‘having a sign.’ They do not associate sights with ‘being signless.’ They do not associate sounds with ‘having a sign.’ They do not associate sounds with ‘being signless.’ They do not associate odors with ‘having a sign.’ They do not associate odors with ‘being signless.’ They do not associate tastes with ‘having a sign.’ They do not associate tastes with ‘being signless.’ They do not associate tangibles with ‘having a sign.’ They do not associate tangibles with ‘being signless.’ They do not associate mental phenomena with ‘having a sign.’ They do not associate mental phenomena with ‘being signless.’ They do not associate visual consciousness with ‘having a sign.’ They do not associate visual consciousness with ‘being signless.’ They do not associate auditory consciousness with ‘having a sign.’ They do not associate auditory consciousness with ‘being signless.’ They do not associate olfactory consciousness with ‘having a sign.’ They do not associate olfactory consciousness with ‘being signless.’

They do not associate gustatory consciousness with ‘having a sign.’ They do not associate gustatory consciousness with ‘being signless.’ They do not associate tactile consciousness with ‘having a sign.’ They do not associate tactile consciousness with ‘being signless.’ They do not associate mental consciousness with ‘having a sign.’ They do not associate mental consciousness with ‘being signless.’

“They do not associate visually compounded sensory contact with ‘having a sign.’ They do not associate visually compounded sensory contact with ‘being signless.’ They do not associate aurally compounded sensory contact with ‘having a sign.’ They do not associate aurally compounded sensory contact with ‘being signless.’ They do not associate nasally compounded sensory contact with ‘having a sign.’ They do not associate nasally compounded sensory contact F.133.a with ‘being signless.’ They do not associate lingually compounded sensory contact with ‘having a sign.’ They do not associate lingually compounded sensory contact with ‘being signless.’ They do not associate corporeally compounded sensory contact with ‘having a sign.’ They do not associate corporeally compounded sensory contact with ‘being signless.’ They do not associate mentally compounded sensory contact with ‘having a sign.’ They do not associate mentally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being signless.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being signless.’

“They do not associate the earth element with ‘having a sign.’ They do not associate the earth element with ‘being signless.’ They do not associate the water element with ‘having a sign.’ They do not associate the water element with ‘being signless.’ They do not associate the fire element with ‘having a sign.’ They do not associate the fire element with ‘being signless.’ They do not associate the wind element with ‘having a sign.’ They do not associate the wind element with ‘being signless.’ They do not associate the space element with ‘having a sign.’ They do not associate the space element with ‘being signless.’ They do not associate the consciousness element with ‘having a sign.’ They do not associate the consciousness element with ‘being signless.’

“They do not associate ignorance with ‘having a sign.’ They do not associate ignorance with ‘being signless.’ They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’ F.133.b They do not associate name and form with ‘having a sign.’ They do not associate name and form with ‘being signless.’ They do not associate the six sense fields with ‘having a sign.’ They do not associate the six sense fields with ‘being signless.’ They do not associate sensory contact with ‘having a sign.’ They do not associate sensory contact with ‘being signless.’ They do not associate sensation with ‘having a sign.’ They do not associate sensation with ‘being signless.’ They do not associate craving with ‘having a sign.’ They do not associate craving with ‘being signless.’ They do not associate grasping with ‘having a sign.’ They do not associate grasping with ‘being signless.’ They do not associate the rebirth process with ‘having a sign.’ They do not associate the rebirth process with ‘being signless.’ They do not associate birth with ‘having a sign.’ They do not associate birth with ‘being signless.’ They do not associate aging and death with ‘having a sign.’ They do not associate aging and death with ‘being signless.’

“They do not associate the perfection of generosity with ‘having a sign.’ They do not associate the perfection of generosity with ‘being signless.’ They do not associate the perfection of ethical discipline with ‘having a sign.’ They do not associate the perfection of ethical discipline with ‘being signless.’ They do not associate the perfection of tolerance with ‘having a sign.’ They do not associate the perfection of tolerance with ‘being signless.’ They do not associate the perfection of perseverance with ‘having a sign.’ They do not associate the perfection of perseverance with ‘being signless.’ They do not associate the perfection of meditative concentration with ‘having a sign.’ They do not associate the perfection of meditative concentration with ‘being signless.’ They do not associate the perfection of wisdom with ‘having a sign.’ They do not associate the perfection of wisdom with ‘being signless.’

“They do not associate the emptiness of internal phenomena with ‘having a sign.’ They do not associate the emptiness of internal phenomena with ‘being signless.’ They do not associate the emptiness of external phenomena with ‘having a sign.’ They do not associate the emptiness of external phenomena with ‘being signless.’ They do not associate the emptiness of external and internal phenomena with ‘having a sign.’ They do not associate the emptiness of external and internal phenomena with ‘being signless.’ They do not associate the emptiness of emptiness with ‘having a sign.’ They do not associate the emptiness of emptiness with ‘being signless.’ They do not associate the emptiness of great extent with ‘having a sign.’ They do not associate the emptiness of great extent with ‘being signless.’ They do not associate F.134.a the emptiness of ultimate reality with ‘having a sign.’ They do not associate the emptiness of ultimate reality with ‘being signless.’ They do not associate the emptiness of conditioned phenomena with ‘having a sign.’ They do not associate the emptiness of conditioned phenomena with ‘being signless.’ They do not associate the emptiness of unconditioned phenomena with ‘having a sign.’ They do not associate the emptiness of unconditioned phenomena with ‘being signless.’ They do not associate the emptiness of the unlimited with ‘having a sign.’ They do not associate the emptiness of the unlimited with ‘being signless.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having a sign.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being signless.’ They do not associate the emptiness of nonexclusion with ‘having a sign.’ They do not associate the emptiness of nonexclusion with ‘being signless.’

They do not associate the emptiness of inherent nature with ‘having a sign.’ They do not associate the emptiness of inherent nature with ‘being signless.’ They do not associate the emptiness of all phenomena with ‘having a sign.’ They do not associate the emptiness of all phenomena with ‘being signless.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having a sign.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being signless.’ They do not associate the emptiness of that which cannot be apprehended with ‘having a sign.’ They do not associate the emptiness of that which cannot be apprehended with ‘being signless.’ They do not associate the emptiness of nonentities with ‘having a sign.’ They do not associate the emptiness of nonentities with ‘being signless.’ They do not associate the emptiness of essential nature with ‘having a sign.’ They do not associate the emptiness of essential nature with ‘being signless.’ They do not associate the emptiness of an essential nature of nonentities with ‘having a sign.’ They do not associate the emptiness of an essential nature of nonentities with ‘being signless.’

“They do not associate the applications of mindfulness with ‘having a sign.’ They do not associate the applications of mindfulness with ‘being signless.’ They do not associate the correct exertions with ‘having a sign.’ They do not associate the correct exertions with ‘being signless.’ They do not associate the supports for miraculous ability with ‘having a sign.’ They do not associate the supports for miraculous ability with ‘being signless.’ They do not associate the faculties with ‘having a sign.’ They do not associate the faculties with ‘being signless.’ They do not associate the powers with ‘having a sign.’ They do not associate the powers with ‘being signless.’ They do not associate the branches of enlightenment F.134.b with ‘having a sign.’ They do not associate the branches of enlightenment with ‘being signless.’ They do not associate the noble eightfold path with ‘having a sign.’ They do not associate the noble eightfold path with ‘being signless.’

“They do not associate the truths of the noble ones with ‘having a sign.’ They do not associate the truths of the noble ones with ‘being signless.’ They do not associate the meditative concentrations with ‘having a sign.’ They do not associate the meditative concentrations with ‘being signless.’ They do not associate the immeasurable attitudes with ‘having a sign.’ They do not associate the immeasurable attitudes with ‘being signless.’ They do not associate the formless absorptions with ‘having a sign.’ They do not associate the formless absorptions with ‘being signless.’ They do not associate the liberations with ‘having a sign.’ They do not associate the liberations with ‘being signless.’ They do not associate the serial steps of meditative absorption with ‘having a sign.’ They do not associate the serial steps of meditative absorption with ‘being signless.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having a sign.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being signless.’ They do not associate the extrasensory powers with ‘having a sign.’ They do not associate the extrasensory powers with ‘being signless.’ They do not associate the meditative stabilities with ‘having a sign.’ They do not associate the meditative stabilities with ‘being signless.’ They do not associate the dhāraṇī gateways with ‘having a sign.’ They do not associate the dhāraṇī gateways with ‘being signless.’ They do not associate the ten powers of the tathāgatas with ‘having a sign.’ They do not associate the ten powers of the tathāgatas with ‘being signless.’ They do not associate the fearlessnesses with ‘having a sign.’

They do not associate the fearlessnesses with ‘being signless.’ They do not associate the kinds of exact knowledge with ‘having a sign.’ They do not associate the kinds of exact knowledge with ‘being signless.’ They do not associate great loving kindness with ‘having a sign.’ They do not associate great loving kindness with ‘being signless.’ They do not associate great compassion with ‘having a sign.’ They do not associate great compassion with ‘being signless.’ They do not associate the eighteen distinct qualities of the buddhas with ‘having a sign.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being signless.’F.135.a

“They do not associate knowledge of all the dharmas with ‘having a sign.’ They do not associate knowledge of all the dharmas with ‘being signless.’ They do not associate the knowledge of the aspects of the path with ‘having a sign.’ They do not associate the knowledge of the aspects of the path with ‘being signless.’ They do not associate all-aspect omniscience with ‘having a sign.’ They do not associate all-aspect omniscience with ‘being signless.’

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having wishes.’ They do not associate physical forms with ‘not having wishes.’ They do not associate feelings with ‘having wishes.’ They do not associate feelings with ‘not having wishes.’ They do not associate perceptions with ‘having wishes.’ They do not associate perceptions with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’

“They do not associate the eyes with ‘having wishes.’ They do not associate the eyes with ‘not having wishes.’ They do not associate the ears with ‘having wishes.’ They do not associate the ears with ‘not having wishes.’ They do not associate the nose with ‘having wishes.’ They do not associate the nose with ‘not having wishes.’ They do not associate the tongue with ‘having wishes.’ They do not associate the tongue with ‘not having wishes.’ They do not associate the body with ‘having wishes.’ They do not associate the body with ‘not having wishes.’ They do not associate the mental faculty with ‘having wishes.’ They do not associate the mental faculty with ‘not having wishes.’ They do not associate sights with ‘having wishes.’ They do not associate sights with ‘not having wishes.’ They do not associate sounds with ‘having wishes.’ They do not associate sounds with ‘not having wishes.’ They do not associate odors with ‘having wishes.’ They do not associate odors with ‘not having wishes.’ They do not associate tastes with ‘having wishes.’ They do not associate tastes with ‘not having wishes.’ They do not associate tangibles with ‘having wishes.’ They do not associate tangibles with ‘not having wishes.’ They do not associate mental phenomena with ‘having wishes.’ They do not associate mental phenomena with ‘not having wishes.’ They do not associate visual consciousness with ‘having wishes.’ They do not associate visual consciousness with ‘not having wishes.’ They do not associate auditory consciousness F.135.b with ‘having wishes.’ They do not associate auditory consciousness with ‘not having wishes.’ They do not associate olfactory consciousness with ‘having wishes.’ They do not associate olfactory consciousness with ‘not having wishes.’

They do not associate gustatory consciousness with ‘having wishes.’ They do not associate gustatory consciousness with ‘not having wishes.’ They do not associate tactile consciousness with ‘having wishes.’ They do not associate tactile consciousness with ‘not having wishes.’ They do not associate mental consciousness with ‘having wishes.’ They do not associate mental consciousness with ‘not having wishes.’

“They do not associate visually compounded sensory contact with ‘having wishes.’ They do not associate visually compounded sensory contact with ‘not having wishes.’ They do not associate aurally compounded sensory contact with ‘having wishes.’ They do not associate aurally compounded sensory contact with ‘not having wishes.’ They do not associate nasally compounded sensory contact with ‘having wishes.’ They do not associate nasally compounded sensory contact with ‘not having wishes.’ They do not associate lingually compounded sensory contact with ‘having wishes.’ They do not associate lingually compounded sensory contact with ‘not having wishes.’ They do not associate corporeally compounded sensory contact with ‘having wishes.’ They do not associate corporeally compounded sensory contact with ‘not having wishes.’ They do not associate mentally compounded sensory contact with ‘having wishes.’ They do not associate mentally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not having wishes.’

They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not having wishes.’

“They do not associate the earth element with ‘having wishes.’ They do not associate the earth element with ‘not having wishes.’ They do not associate the water element with ‘having wishes.’ They do not associate the water element F.136.a with ‘not having wishes.’ They do not associate the fire element with ‘having wishes.’ They do not associate the fire element with ‘not having wishes.’ They do not associate the wind element with ‘having wishes.’ They do not associate the wind element with ‘not having wishes.’ They do not associate the space element with ‘having wishes.’ They do not associate the space element with ‘not having wishes.’ They do not associate the consciousness element with ‘having wishes.’ They do not associate the consciousness element with ‘not having wishes.’

“They do not associate ignorance with ‘having wishes.’ They do not associate ignorance with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’ They do not associate name and form with ‘having wishes.’ They do not associate name and form with ‘not having wishes.’ They do not associate the six sense fields with ‘having wishes.’ They do not associate the six sense fields with ‘not having wishes.’ They do not associate sensory contact with ‘having wishes.’ They do not associate sensory contact with ‘not having wishes.’ They do not associate sensation with ‘having wishes.’ They do not associate sensation with ‘not having wishes.’ They do not associate craving with ‘having wishes.’ They do not associate craving with ‘not having wishes.’ They do not associate grasping with ‘having wishes.’ They do not associate grasping with ‘not having wishes.’ They do not associate the rebirth process with ‘having wishes.’ They do not associate the rebirth process with ‘not having wishes.’ They do not associate birth with ‘having wishes.’ They do not associate birth with ‘not having wishes.’ They do not associate aging and death with ‘having wishes.’ They do not associate aging and death with ‘not having wishes.’

“They do not associate the perfection of generosity with ‘having wishes.’ They do not associate the perfection of generosity with ‘not having wishes.’ They do not associate the perfection of ethical discipline with ‘having wishes.’ They do not associate the perfection of ethical discipline with ‘not having wishes.’ They do not associate the perfection of tolerance with ‘having wishes.’ They do not associate the perfection of tolerance with ‘not having wishes.’ They do not associate the perfection of perseverance with ‘having wishes.’ They do not associate the perfection of perseverance with ‘not having wishes.’ They do not associate the perfection of meditative concentration with ‘having wishes.’ They do not associate the perfection of meditative concentration F.136.b with ‘not having wishes.’ They do not associate the perfection of wisdom with ‘having wishes.’ They do not associate the perfection of wisdom with ‘not having wishes.’

“They do not associate the emptiness of internal phenomena with ‘having wishes.’ They do not associate the emptiness of internal phenomena with ‘not having wishes.’ They do not associate the emptiness of external phenomena with ‘having wishes.’ They do not associate the emptiness of external phenomena with ‘not having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘not having wishes.’ They do not associate the emptiness of emptiness with ‘having wishes.’ They do not associate the emptiness of emptiness with ‘not having wishes.’ They do not associate the emptiness of great extent with ‘having wishes.’ They do not associate the emptiness of great extent with ‘not having wishes.’ They do not associate the emptiness of ultimate reality with ‘having wishes.’ They do not associate the emptiness of ultimate reality with ‘not having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of the unlimited with ‘having wishes.’ They do not associate the emptiness of the unlimited with ‘not having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not having wishes.’ They do not associate the emptiness of nonexclusion with ‘having wishes.’

They do not associate the emptiness of nonexclusion with ‘not having wishes.’ They do not associate the emptiness of inherent nature with ‘having wishes.’ They do not associate the emptiness of inherent nature with ‘not having wishes.’ They do not associate the emptiness of all phenomena with ‘having wishes.’ They do not associate the emptiness of all phenomena with ‘not having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘not having wishes.’ They do not associate the emptiness of nonentities with ‘having wishes.’ They do not associate the emptiness of nonentities with ‘not having wishes.’ They do not associate the emptiness of essential nature with ‘having wishes.’ They do not associate the emptiness of essential nature with ‘not having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘not having wishes.’

“They do not associate the applications of mindfulness F.137.a with ‘having wishes.’ They do not associate the applications of mindfulness with ‘not having wishes.’ They do not associate the correct exertions with ‘having wishes.’ They do not associate the correct exertions with ‘not having wishes.’ They do not associate the supports for miraculous ability with ‘having wishes.’ They do not associate the supports for miraculous ability with ‘not having wishes.’ They do not associate the faculties with ‘having wishes.’ They do not associate the faculties with ‘not having wishes.’ They do not associate the powers with ‘having wishes.’ They do not associate the powers with ‘not having wishes.’ They do not associate the branches of enlightenment with ‘having wishes.’ They do not associate the branches of enlightenment with ‘not having wishes.’ They do not associate the paths with ‘having wishes.’ They do not associate the paths with ‘not having wishes.’

“They do not associate the truths of the noble ones with ‘having wishes.’ They do not associate the truths of the noble ones with ‘not having wishes.’ They do not associate the meditative concentrations with ‘having wishes.’ They do not associate the meditative concentrations with ‘not having wishes.’ They do not associate the immeasurable attitudes with ‘having wishes.’ They do not associate the immeasurable attitudes with ‘not having wishes.’ They do not associate the formless absorptions with ‘having wishes.’ They do not associate the formless absorptions with ‘not having wishes.’ They do not associate the eight liberations with ‘having wishes.’ They do not associate the eight liberations with ‘not having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘not having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not having wishes.’ They do not associate the extrasensory powers with ‘having wishes.’ They do not associate the extrasensory powers with ‘not having wishes.’ They do not associate the meditative stabilities with ‘having wishes.’ They do not associate the meditative stabilities with ‘not having wishes.’ They do not associate the dhāraṇī gateways with ‘having wishes.’ They do not associate the dhāraṇī gateways with ‘not having wishes.’ They do not associate the powers of the tathāgatas with ‘having wishes.’ They do not associate the powers of the tathāgatas with ‘not having wishes.’ They do not associate the fearlessnesses with ‘having wishes.’

They do not associate the fearlessnesses with F.137.b ‘not having wishes.’ They do not associate the kinds of exact knowledge with ‘having wishes.’ They do not associate the kinds of exact knowledge with ‘not having wishes.’ They do not associate great loving kindness with ‘having wishes.’ They do not associate great loving kindness with ‘not having wishes.’ They do not associate great compassion with ‘having wishes.’ They do not associate great compassion with ‘not having wishes.’ They do not associate the distinct qualities of the buddhas with ‘having wishes.’ They do not associate the distinct qualities of the buddhas with ‘not having wishes.’

“They do not associate the fruit of having entered the stream with ‘having wishes.’ They do not associate the fruit of having entered the stream with ‘not having wishes.’ They do not associate the fruit of once-returner with ‘having wishes.’ They do not associate the fruit of once-returner with ‘not having wishes.’ They do not associate the fruit of non-returner with ‘having wishes.’ They do not associate the fruit of non-returner with ‘not having wishes.’ They do not associate arhatship with ‘having wishes.’ They do not associate arhatship with ‘not having wishes.’ They do not associate individual enlightenment with ‘having wishes.’ They do not associate individual enlightenment with ‘not having wishes.’ They do not associate the knowledge of the aspects of the path with ‘having wishes.’ They do not associate the knowledge of the aspects of the path with ‘not having wishes.’ They do not associate all-aspect omniscience with ‘having wishes.’ They do not associate all-aspect omniscience with ‘not having wishes.’

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘arising’ or ‘ceasing.’ They do not associate feelings with ‘arising’ or ‘ceasing.’ They do not associate perceptions with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’

“They do not associate the eyes with ‘arising’ or ‘ceasing.’ They do not associate the ears with ‘arising’ or ‘ceasing.’ They do not associate the nose with ‘arising’ or ‘ceasing.’ They do not associate the tongue with ‘arising’ or ‘ceasing.’ They do not associate the body F.138.a with ‘arising’ or ‘ceasing.’ They do not associate the mental faculty with ‘arising’ or ‘ceasing.’ They do not associate sights with ‘arising’ or ‘ceasing.’ They do not associate sounds with ‘arising’ or ‘ceasing.’ They do not associate odors with ‘arising’ or ‘ceasing.’ They do not associate tastes with ‘arising’ or ‘ceasing.’ They do not associate tangibles with ‘arising’ or ‘ceasing.’ They do not associate mental phenomena with ‘arising’ or ‘ceasing.’ They do not associate visual consciousness with ‘arising’ or ‘ceasing.’ They do not associate auditory consciousness with ‘arising’ or ‘ceasing.’ They do not associate olfactory consciousness with ‘arising’ or ‘ceasing.’ They do not associate gustatory consciousness with ‘arising’ or ‘ceasing.’ They do not associate tactile consciousness with ‘arising’ or ‘ceasing.’ They do not associate mental consciousness with ‘arising’ or ‘ceasing.’

“They do not associate visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate corporeally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate mentally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by corporeally compounded sensory contact F.138.b with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘arising’ or ‘ceasing.’

“They do not associate the earth element with ‘arising’ or ‘ceasing.’ They do not associate the water element with ‘arising’ or ‘ceasing.’ They do not associate the fire element with ‘arising’ or ‘ceasing.’ They do not associate the wind element with ‘arising’ or ‘ceasing.’ They do not associate the space element with ‘arising’ or ‘ceasing.’ They do not associate the consciousness element with ‘arising’ or ‘ceasing.’

“They do not associate ignorance with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’ They do not associate name and form with ‘arising’ or ‘ceasing.’ They do not associate the six sense fields with ‘arising’ or ‘ceasing.’ They do not associate sensory contact with ‘arising’ or ‘ceasing.’ They do not associate sensation with ‘arising’ or ‘ceasing.’ They do not associate craving with ‘arising’ or ‘ceasing.’ They do not associate grasping with ‘arising’ or ‘ceasing.’ They do not associate the rebirth process with ‘arising’ or ‘ceasing.’ They do not associate birth with ‘arising’ or ‘ceasing.’ They do not associate aging and death with ‘arising’ or ‘ceasing.’

“They do not associate the perfection of generosity with ‘arising’ or ‘ceasing.’ They do not associate the perfection of ethical discipline with ‘arising’ or ‘ceasing.’ They do not associate the perfection of tolerance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of perseverance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of meditative concentration with ‘arising’ or ‘ceasing.’ They do not associate the perfection of wisdom with ‘arising’ or ‘ceasing.’ F.139.a

“They do not associate the emptiness of internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external and internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of emptiness with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of great extent with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of ultimate reality with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of conditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of unconditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of the unlimited with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which has neither beginning nor end with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonexclusion with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of inherent nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of all phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of intrinsic defining characteristics with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which cannot be apprehended with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonentities with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of essential nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of an essential nature of nonentities with ‘arising’ or ‘ceasing.’

“They do not associate the applications of mindfulness with ‘arising’ or ‘ceasing.’ They do not associate the correct exertions with ‘arising’ or ‘ceasing.’ They do not associate the supports for miraculous ability with ‘arising’ or ‘ceasing.’ They do not associate the faculties with ‘arising’ or ‘ceasing.’ They do not associate the powers with ‘arising’ or F.139.b ‘ceasing.’ They do not associate the branches of enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the noble eightfold path with ‘arising’ or ‘ceasing.’

“They do not associate the truths of the noble ones with ‘arising’ or ‘ceasing.’ They do not associate the meditative concentrations with ‘arising’ or ‘ceasing.’ They do not associate the immeasurable attitudes with ‘arising’ or ‘ceasing.’ They do not associate the formless absorptions with ‘arising’ or ‘ceasing.’ They do not associate the eight liberations with ‘arising’ or ‘ceasing.’ They do not associate the nine serial steps of meditative absorption with ‘arising’ or ‘ceasing.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘arising’ or ‘ceasing.’ They do not associate the extrasensory powers with ‘arising’ or ‘ceasing.’ They do not associate the meditative stabilities with ‘arising’ or ‘ceasing.’ They do not associate the dhāraṇī gateways with ‘arising’ or ‘ceasing.’ They do not associate the powers of the tathāgatas with ‘arising’ or ‘ceasing.’ They do not associate the fearlessnesses with ‘arising’ or ‘ceasing.’ They do not associate the kinds of exact knowledge with ‘arising’ or ‘ceasing.’ They do not associate great loving kindness with ‘arising’ or ‘ceasing.’ They do not associate great compassion with ‘arising’ or ‘ceasing.’ They do not associate the eighteen distinct qualities of the buddhas with ‘arising’ or ‘ceasing.’

“They do not associate the fruit of having entered the stream with ‘arising’ or ‘ceasing.’ They do not associate the fruit of once-returner with ‘arising’ or ‘ceasing.’ They do not associate the fruit of non-returner with ‘arising’ or ‘ceasing.’ They do not associate F.140.a arhatship with ‘arising’ or ‘ceasing.’ They do not associate individual enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the knowledge of the aspects of the path with ‘arising’ or ‘ceasing.’ They do not associate all-aspect omniscience with ‘arising’ or ‘ceasing.’

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘the past.’ They do not associate physical forms with ‘the future.’ They do not associate physical forms with ‘the present.’

“They do not associate feelings with ‘the past.’ They do not associate feelings with ‘the future.’ They do not associate feelings with ‘the present.’ They do not associate perceptions with ‘the past.’ They do not associate perceptions with ‘the future.’ They do not associate perceptions with ‘the present.’ They do not associate formative predispositions with ‘the past.’ They do not associate formative predispositions with ‘the future.’ They do not associate formative predispositions with ‘the present.’ They do not associate consciousness with ‘the past.’ They do not associate consciousness with ‘the future.’ They do not associate consciousness with ‘the present.’

“They do not associate the eyes with ‘the past.’ They do not associate the eyes with ‘the future.’ They do not associate the eyes with ‘the present.’ They do not associate the ears with ‘the past.’ They do not associate the ears with ‘the future.’ They do not associate the ears with the ‘the present.’ They do not associate the nose with ‘the past.’ They do not associate the nose with ‘the future.’ They do not associate the nose with ‘the present.’ They do not associate the tongue with ‘the past.’ They do not associate the tongue with ‘the future.’ They do not associate the tongue with ‘the present.’ They do not associate the body F.140.b with ‘the past.’ They do not associate the body with ‘the future.’ They do not associate the body with ‘the present.’ They do not associate the mental faculty with ‘the past.’ They do not associate the mental faculty with ‘the future.’ They do not associate the mental faculty with ‘the present.’ They do not associate sights with ‘the past.’ They do not associate sights with ‘the future.’ They do not associate sights with ‘the present.’ They do not associate sounds with ‘the past.’ They do not associate sounds with ‘the future.’ They do not associate sounds with ‘the present.’ They do not associate odors with ‘the past.’ They do not associate odors with ‘the future.’ They do not associate odors with ‘the present.’ They do not associate tastes with ‘the past.’ They do not associate tastes with ‘the future.’ They do not associate tastes with ‘the present.’ They do not associate tangibles with ‘the past.’ They do not associate tangibles with ‘the future.’ They do not associate tangibles with ‘the present.’ They do not associate mental phenomena with ‘the past.’

They do not associate mental phenomena with ‘the future.’ They do not associate mental phenomena with ‘the present.’ They do not associate visual consciousness with ‘the past.’ They do not associate visual consciousness with ‘the future.’ They do not associate visual consciousness with ‘the present.’ They do not associate auditory consciousness with ‘the past.’ They do not associate auditory consciousness with ‘the future.’ They do not associate auditory consciousness with ‘the present.’ They do not associate olfactory consciousness with ‘the past.’ They do not associate olfactory consciousness with ‘the future.’ They do not associate olfactory consciousness with ‘the present.’ They do not associate gustatory consciousness with ‘the past.’ They do not associate gustatory consciousness with ‘the future.’ They do not associate gustatory consciousness with ‘the present.’ They do not associate tactile consciousness with ‘the past.’ They do not associate tactile consciousness F.141.a with ‘the future.’ They do not associate tactile consciousness with ‘the present.’ They do not associate mental consciousness with ‘the past.’ They do not associate mental consciousness with ‘the future.’ They do not associate mental consciousness with ‘the present.’

“They do not associate visually compounded sensory contact with ‘the past.’ They do not associate visually compounded sensory contact with ‘the future.’ They do not associate visually compounded sensory contact with ‘the present.’ They do not associate aurally compounded sensory contact with ‘the past.’ They do not associate aurally compounded sensory contact with ‘the future.’ They do not associate aurally compounded sensory contact with ‘the present.’ They do not associate nasally compounded sensory contact with ‘the past.’ They do not associate nasally compounded sensory contact with ‘the future.’ They do not associate nasally compounded sensory contact with ‘the present.’ They do not associate lingually compounded sensory contact with ‘the past.’ They do not associate lingually compounded sensory contact with ‘the future.’ They do not associate lingually compounded sensory contact with ‘the present.’ They do not associate corporeally compounded sensory contact with ‘the past.’ They do not associate corporeally compounded sensory contact with ‘the future.’ They do not associate corporeally compounded sensory contact with ‘the present.’ They do not associate mentally compounded sensory contact with ‘the past.’ They do not associate mentally compounded sensory contact with ‘the future.’ They do not associate mentally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the past.’

They do not associate F.141.b feelings conditioned by aurally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the present.’

“They do not associate the earth element with ‘the past.’ They do not associate the earth element with ‘the future.’ They do not associate the earth element with ‘the present.’ They do not associate the water element with ‘the past.’ They do not associate the water element with ‘the future.’ They do not associate the water element with ‘the present.’ They do not associate the fire element with ‘the past.’ They do not associate the fire element with ‘the future.’ They do not associate the fire element with ‘the present.’ They do not associate the wind element with ‘the past.’ They do not associate the wind element with ‘the future.’ They do not associate the wind element with ‘the present.’ They do not associate the space element with ‘the past.’ They do not associate the space element F.142.a with ‘the future.’ They do not associate the space element with ‘the present.’ They do not associate the consciousness element with ‘the past.’ They do not associate the consciousness element with ‘the future.’ They do not associate the consciousness element with ‘the present.’

“They do not associate ignorance with ‘the past.’ They do not associate ignorance with ‘the future.’ They do not associate ignorance with ‘the present.’ They do not associate formative predispositions with ‘the past.’ They do not associate formative predispositions with ‘the future.’ They do not associate formative predispositions with ‘the present.’ They do not associate consciousness with ‘the past.’ They do not associate consciousness with ‘the future.’ They do not associate consciousness with ‘the present.’ They do not associate name and form with ‘the past.’ They do not associate name and form with ‘the future.’ They do not associate name and form with ‘the present.’ They do not associate the six sense fields with ‘the past.’ They do not associate the six sense fields with ‘the future.’ They do not associate the six sense fields with ‘the present.’ They do not associate sensory contact with ‘the past.’ They do not associate sensory contact with ‘the future.’ They do not associate sensory contact with ‘the present.’ They do not associate sensation with ‘the past.’ They do not associate sensation with ‘the future.’ They do not associate sensation with ‘the present.’ They do not associate craving with ‘the past.’ They do not associate craving with ‘the future.’ They do not associate craving with ‘the present.’ They do not associate grasping with ‘the past.’ They do not associate grasping with ‘the future.’ They do not associate grasping with ‘the present.’ They do not associate the rebirth process with ‘the past.’ They do not associate the rebirth process with ‘the future.’ They do not associate the rebirth process F.142.b with ‘the present.’ They do not associate birth with ‘the past.’

They do not associate birth with ‘the future.’ They do not associate birth with ‘the present.’ They do not associate aging and death with ‘the past.’ They do not associate aging and death with ‘the future.’ They do not associate aging and death with ‘the present.’

“They do not associate the perfection of generosity with ‘the past.’ They do not associate the perfection of generosity with ‘the future.’ They do not associate the perfection of generosity with ‘the present.’ They do not associate the perfection of ethical discipline with ‘the past.’ They do not associate the perfection of ethical discipline with ‘the future.’ They do not associate the perfection of ethical discipline with ‘the present.’ They do not associate the perfection of tolerance with ‘the past.’ They do not associate the perfection of tolerance with ‘the future.’ They do not associate the perfection of tolerance with ‘the present.’ They do not associate the perfection of perseverance with ‘the past.’ They do not associate the perfection of perseverance with ‘the future.’ They do not associate the perfection of perseverance with ‘the present.’ They do not associate the perfection of meditative concentration with ‘the past.’ They do not associate the perfection of meditative concentration with ‘the future.’ They do not associate the perfection of meditative concentration with ‘the present.’ They do not associate the perfection of wisdom with ‘the past.’ They do not associate the perfection of wisdom with ‘the future.’ They do not associate the perfection of wisdom with ‘the present.’

“They do not associate the emptiness of internal phenomena with ‘the past.’ They do not associate the emptiness of internal phenomena with ‘the future.’ They do not associate the emptiness of internal phenomena with ‘the present.’ They do not associate the emptiness of external phenomena with ‘the past.’ They do not associate the emptiness of external phenomena with ‘the future.’ They do not associate the emptiness of external phenomena with ‘the present.’ They do not associate the emptiness of external and internal phenomena with ‘the past.’ They do not associate the emptiness of external and internal phenomena with ‘the future.’ They do not associate the emptiness of external and internal phenomena F.143.a with ‘the present.’ They do not associate the emptiness of emptiness with ‘the past.’ They do not associate the emptiness of emptiness with ‘the future.’ They do not associate the emptiness of emptiness with ‘the present.’ They do not associate the emptiness of great extent with ‘the past.’ They do not associate the emptiness of great extent with ‘the future.’ They do not associate the emptiness of great extent with ‘the present.’ They do not associate the emptiness of ultimate reality with ‘the past.’ They do not associate the emptiness of ultimate reality with ‘the future.’ They do not associate the emptiness of ultimate reality with ‘the present.’ They do not associate the emptiness of conditioned phenomena with ‘the past.’ They do not associate the emptiness of conditioned phenomena with ‘the future.’ They do not associate the emptiness of conditioned phenomena with ‘the present.’ They do not associate the emptiness of unconditioned phenomena with ‘the past.’ They do not associate the emptiness of unconditioned phenomena with ‘the future.’

They do not associate the emptiness of unconditioned phenomena with ‘the present.’ They do not associate the emptiness of the unlimited with ‘the past.’ They do not associate the emptiness of the unlimited with ‘the future.’ They do not associate the emptiness of the unlimited with ‘the present.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the past.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the future.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the present.’ They do not associate the emptiness of nonexclusion with ‘the past.’ They do not associate the emptiness of nonexclusion with ‘the future.’ They do not associate the emptiness of nonexclusion with ‘the present.’ They do not associate the emptiness of F.143.b an inherent nature with ‘the past.’ They do not associate the emptiness of inherent nature with ‘the future.’ They do not associate the emptiness of inherent nature with ‘the present.’ They do not associate the emptiness of all phenomena with ‘the past.’ They do not associate the emptiness of all phenomena with ‘the future.’ They do not associate the emptiness of all phenomena with ‘the present.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the past.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the future.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the present.’ They do not associate the emptiness of that which cannot be apprehended with ‘the past.’ They do not associate the emptiness of that which cannot be apprehended with ‘the future.’ They do not associate the emptiness of that which cannot be apprehended with ‘the present.’

They do not associate the emptiness of nonentities with ‘the past.’ They do not associate the emptiness of nonentities with ‘the future.’ They do not associate the emptiness of nonentities with ‘the present.’ They do not associate the emptiness of essential nature with ‘the past.’ They do not associate the emptiness of essential nature with ‘the future.’ They do not associate the emptiness of essential nature with ‘the present.’ They do not associate the emptiness of an essential nature of nonentities with ‘the past.’ They do not associate the emptiness of an essential nature of nonentities with ‘the future.’ They do not associate the emptiness of an essential nature of nonentities with ‘the present.’

“They do not associate the applications of mindfulness with ‘the past.’ They do not associate the applications of mindfulness with ‘the future.’ They do not associate the applications of mindfulness with ‘the present.’ They do not associate the correct exertions with ‘the past.’ They do not associate the correct exertions with ‘the future.’ They do not associate the correct exertions with ‘the present.’ They do not associate the F.144.a supports for miraculous ability with ‘the past.’ They do not associate the supports for miraculous ability with ‘the future.’ They do not associate the supports for miraculous ability with ‘the present.’ They do not associate the faculties with ‘the past.’ They do not associate the faculties with ‘the future.’ They do not associate the faculties with ‘the present.’ They do not associate the powers with ‘the past.’ They do not associate the powers with ‘the future.’ They do not associate the powers with ‘the present.’ They do not associate the branches of enlightenment with ‘the past.’ They do not associate the branches of enlightenment with ‘the future.’ They do not associate the branches of enlightenment with ‘the present.’ They do not associate the noble eightfold path with ‘the past.’ They do not associate the noble eightfold path with ‘the future.’ They do not associate the noble eightfold path with ‘the present.’

“They do not associate the truths of the noble ones with ‘the past.’ They do not associate the truths of the noble ones with ‘the future.’ They do not associate the truths of the noble ones with ‘the present.’ They do not associate the meditative concentrations with ‘the past.’ They do not associate the meditative concentrations with ‘the future.’ They do not associate the meditative concentrations with ‘the present.’ They do not associate the immeasurable attitudes with ‘the past.’ They do not associate the immeasurable attitudes with ‘the future.’ They do not associate the immeasurable attitudes with ‘the present.’ They do not associate the formless absorptions with ‘the past.’ They do not associate the formless absorptions with ‘the future.’ They do not associate the formless absorptions with ‘the present.’F.144.b They do not associate the eight liberations with ‘the past.’ They do not associate the eight liberations with ‘the future.’ They do not associate the eight liberations with ‘the present.’ They do not associate the nine serial steps of meditative absorption with ‘the past.’ They do not associate the nine serial steps of meditative absorption with ‘the future.’ They do not associate the nine serial steps of meditative absorption with ‘the present.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the past.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the future.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the present.’ They do not associate the extrasensory powers with ‘the past.’ They do not associate the extrasensory powers with ‘the future.’ They do not associate the extrasensory powers with ‘the present.’

They do not associate the meditative stabilities with ‘the past.’ They do not associate the meditative stabilities with ‘the future.’ They do not associate the meditative stabilities with ‘the present.’ They do not associate the dhāraṇī gateways with ‘the past.’ They do not associate the dhāraṇī gateways with ‘the future.’ They do not associate the dhāraṇī gateways with ‘the present.’ They do not associate the ten powers of the tathāgatas with ‘the past.’ They do not associate the ten powers of the tathāgatas with ‘the future.’ They do not associate the ten powers of the tathāgatas with ‘the present.’ They do not associate the four fearlessnesses with ‘the past.’ They do not associate F.145.a the four fearlessnesses with ‘the future.’ They do not associate the four fearlessnesses with ‘the present.’ They do not associate the four kinds of exact knowledge with ‘the past.’ They do not associate the four kinds of exact knowledge with ‘the future.’ They do not associate the four kinds of exact knowledge with ‘the present.’ They do not associate great loving kindness with ‘the past.’ They do not associate great loving kindness with ‘the future.’ They do not associate great loving kindness with ‘the present.’ They do not associate great compassion with ‘the past.’ They do not associate great compassion with ‘the future.’ They do not associate great compassion with ‘the present.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the past.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the future.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the present.’

“They do not associate the fruit of having entered the stream with ‘the past.’ They do not associate the fruit of having entered the stream with ‘the future.’ They do not associate the fruit of having entered the stream with ‘the present.’ They do not associate the fruit of once-returner with ‘the past.’ They do not associate the fruit of once-returner with ‘the future.’ They do not associate the fruit of once-returner with ‘the present.’ They do not associate the fruit of non-returner with ‘the past.’ They do not associate the fruit of non-returner with ‘the future.’ They do not associate the fruit of non-returner with ‘the present.’ They do not associate arhatship with ‘the past.’ They do not associate arhatship with ‘the future.’ They do not associate arhatship with ‘the present.’ They do not associate individual enlightenment with ‘the past.’ They do not associate individual enlightenment with ‘the future.’ F.145.b They do not associate individual enlightenment with ‘the present.’ They do not associate the knowledge of the aspects of the path with ‘the past.’ They do not associate the knowledge of the aspects of the path with ‘the future.’ They do not associate the knowledge of the aspects of the path with ‘the present.’ They do not associate all-aspect omniscience with ‘the past.’ They do not associate all-aspect omniscience with ‘the future.’ They do not associate all-aspect omniscience with ‘the present.’

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with being ‘stable’ or ‘unstable.’^[140] They do not associate feelings with being ‘stable’ or ‘unstable.’ They do not associate perceptions with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’

“They do not associate the eyes with being ‘stable’ or ‘unstable.’ They do not associate the ears with being ‘stable’ or ‘unstable.’ They do not associate the nose with being ‘stable’ or ‘unstable.’ They do not associate the tongue with being ‘stable’ or ‘unstable.’ They do not associate the body with being ‘stable’ or ‘unstable.’ They do not associate the mental faculty with being ‘stable’ or ‘unstable.’ They do not associate sights with being ‘stable’ or ‘unstable.’ They do not associate sounds with being ‘stable’ or ‘unstable.’ They do not associate odors with being ‘stable’ or ‘unstable.’ They do not associate tastes with being ‘stable’ or ‘unstable.’ They do not associate tangibles with being ‘stable’ or ‘unstable.’ F.146.a They do not associate mental phenomena with being ‘stable’ or ‘unstable.’ They do not associate visual consciousness with being ‘stable’ or ‘unstable.’ They do not associate auditory consciousness with being ‘stable’ or ‘unstable.’ They do not associate olfactory consciousness with being ‘stable’ or ‘unstable.’ They do not associate gustatory consciousness with being ‘stable’ or ‘unstable.’ They do not associate tactile consciousness with being ‘stable’ or ‘unstable.’ They do not associate mental consciousness with being ‘stable’ or ‘unstable.’

“They do not associate visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate mentally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by mentally compounded sensory contact with being ‘stable’ or ‘unstable.’

“They do not associate the earth element with being ‘stable’ or ‘unstable.’ F.146.b They do not associate the water element with being ‘stable’ or ‘unstable.’ They do not associate the fire element with being ‘stable’ or ‘unstable.’ They do not associate the wind element with being ‘stable’ or ‘unstable.’ They do not associate the space element with being ‘stable’ or ‘unstable.’ They do not associate the consciousness element with being ‘stable’ or ‘unstable.’

“They do not associate ignorance with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’ They do not associate name and form with being ‘stable’ or ‘unstable.’ They do not associate the six sense fields with being ‘stable’ or ‘unstable.’ They do not associate sensory contact with being ‘stable’ or ‘unstable.’ They do not associate sensation with being ‘stable’ or ‘unstable.’ They do not associate craving with being ‘stable’ or ‘unstable.’ They do not associate grasping with being ‘stable’ or ‘unstable.’ They do not associate the rebirth process with being ‘stable’ or ‘unstable.’ They do not associate birth with being ‘stable’ or ‘unstable.’ They do not associate aging and death with being ‘stable’ or ‘unstable.’

“They do not associate the perfection of generosity with being ‘stable’ or ‘unstable.’ They do not associate the perfection of ethical discipline with being ‘stable’ or ‘unstable.’ They do not associate the perfection of tolerance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of perseverance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of meditative concentration with being ‘stable’ or ‘unstable.’ They do not associate the perfection of wisdom with being ‘stable’ or ‘unstable.’

“They do not associate the emptiness of internal phenomena with being ‘stable’ or ‘unstable.’F.147.a They do not associate the emptiness of external phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of external and internal phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of emptiness with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of great extent with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of ultimate reality with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of conditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of unconditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of the unlimited with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which has neither beginning nor end with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonexclusion with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of inherent nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of all phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of intrinsic defining characteristics with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which cannot be apprehended with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonentities with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of essential nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of an essential nature of nonentities with being ‘stable’ or ‘unstable.’

“They do not associate the applications of mindfulness with being ‘stable’ or ‘unstable.’ They do not associate the correct exertions with being ‘stable’ or ‘unstable.’ They do not associate the supports for miraculous ability with being ‘stable’ or ‘unstable.’ They do not associate the faculties with being ‘stable’ or ‘unstable.’ F.147.b They do not associate the powers with being ‘stable’ or ‘unstable.’ They do not associate the branches of enlightenment with being ‘stable’ or ‘unstable.’ They do not associate the noble eightfold path with being ‘stable’ or ‘unstable.’

“They do not associate the truths of the noble ones with being ‘stable’ or ‘unstable.’ They do not associate the meditative concentrations with being ‘stable’ or ‘unstable.’ They do not associate the immeasurable attitudes with being ‘stable’ or ‘unstable.’ They do not associate the formless absorptions with being ‘stable’ or ‘unstable.’ They do not associate the eight liberations with being ‘stable’ or ‘unstable.’ They do not associate the nine serial steps of meditative absorption with being ‘stable’ or ‘unstable.’ They do not associate emptiness with being ‘stable’ or ‘unstable.’ They do not associate signlessness with being ‘stable’ or ‘unstable.’ They do not associate wishlessness with being ‘stable’ or ‘unstable.’ They do not associate the extrasensory powers with being ‘stable’ or ‘unstable.’ They do not associate the meditative stabilities with being ‘stable’ or ‘unstable.’ They do not associate the dhāraṇī gateways with being ‘stable’ or the dhāraṇī gateways with ‘ceasing.’ They do not associate the ten powers of the tathāgatas with being ‘stable’ or ‘unstable.’ They do not associate the four fearlessnesses with being ‘stable’ or ‘unstable.’ They do not associate the four kinds of exact knowledge with being ‘stable’ or ‘unstable.’ They do not associate great loving kindness with being ‘stable’ or ‘unstable.’ They do not associate great compassion with being ‘stable’ or ‘unstable.’ They do not associate the eighteen distinct qualities of the buddhas with being ‘stable’ or ‘unstable.’

“They do not associate the fruit of having entered the stream F.148.a with being ‘stable’ or ‘unstable.’ They do not associate the fruit of once-returner with being ‘stable’ or ‘unstable.’ They do not associate the fruit of non-returner with being ‘stable’ or ‘unstable.’ They do not associate arhatship with being ‘stable’ or ‘unstable.’ They do not associate individual enlightenment with being ‘stable’ or ‘unstable.’ “They do not associate the knowledge of the aspects of the path with being ‘stable’ or ‘unstable.’ They do not associate all-aspect omniscience with being ‘stable’ or ‘unstable.’

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom. B10

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate perceptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate the eyes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ears with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nose with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the tongue with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the body with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the mental faculty with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sights with, nor disassociate them from, ‘existent’ or ‘nonexistent.’F.148.b They neither associate sounds with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate odors with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tastes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tangibles with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate mental phenomena with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate visual consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate auditory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate olfactory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate gustatory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate tactile consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mental consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate visually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aurally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate nasally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate lingually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate corporeally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mentally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ F.149.a They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

“They neither associate the earth element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the water element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fire element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the wind element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the space element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the consciousness element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate ignorance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate name and form with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the six sense fields with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sensation with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate craving with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate grasping with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the rebirth process with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate birth with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aging and death with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

“They neither associate the perfection of generosity with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of ethical discipline with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of tolerance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of perseverance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate F.149.b the perfection of meditative concentration with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of wisdom with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of emptiness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of great extent with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of ultimate reality with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of the unlimited with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of nonexclusion with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of inherent nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of all phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

They neither associate the emptiness of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of essential nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate the applications of mindfulness with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the correct exertions with, nor disassociate them from, ‘existent’ F.150.a or ‘nonexistent.’ They neither associate the supports for miraculous ability with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the faculties with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the branches of enlightenment with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the noble eightfold path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“They neither associate the truths of the noble ones with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative concentrations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the immeasurable attitudes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the formless absorptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the eight liberations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness, signlessness, and wishlessness gateways to liberation with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the extrasensory powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative stabilities with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the dhāraṇī gateways with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ten powers of the tathāgatas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four fearlessnesses with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four kinds of exact knowledge with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate great loving kindness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate great compassion with, nor disassociate it from, ‘existent’ F.150.b or ‘nonexistent.’

They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

“They neither associate the fruit of having entered the stream with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of once-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of non-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate arhatship with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate individual enlightenment with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the knowledge of the aspects of the path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate all-aspect omniscience with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

“When they practice the perfection of wisdom, they do not apprehend they ‘are practicing.’ They do not apprehend they ‘are not practicing.’ They do not apprehend they ‘are practicing when they practice and not practicing when they do not practice.’ They do not apprehend they ‘are neither practicing nor not practicing.’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.^[141]

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity.

“They do not practice the perfection of wisdom for the sake of the perfection of ethical discipline. They do not practice the perfection of wisdom for the sake of the perfection of tolerance. They do not practice the perfection of wisdom for the sake of the perfection of perseverance. They do not practice the perfection of wisdom for the sake of the perfection of meditative concentration. They do not practice the perfection of wisdom for the sake of the perfection of wisdom.

“They do not practice F.151.a the perfection of wisdom for the sake of the emptiness of internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external and internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of emptiness. They do not practice the perfection of wisdom for the sake of the emptiness of great extent. They do not practice the perfection of wisdom for the sake of the emptiness of ultimate reality. They do not practice the perfection of wisdom for the sake of the emptiness of conditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of unconditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of the unlimited. They do not practice the perfection of wisdom for the sake of the emptiness of that which has neither beginning nor end. They do not practice the perfection of wisdom for the sake of the emptiness of nonexclusion. They do not practice the perfection of wisdom for the sake of the emptiness of inherent nature. They do not practice the perfection of wisdom for the sake of the emptiness of all phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of intrinsic defining characteristics. They do not practice the perfection of wisdom for the sake of the emptiness of that which cannot be apprehended. They do not practice the perfection of wisdom for the sake of the emptiness of nonentities. They do not practice the perfection of wisdom for the sake of the emptiness of essential nature. They do not practice the perfection of wisdom for the sake of the emptiness of an essential nature of nonentities.

“They do not practice the perfection of wisdom for the sake of the emptiness of nonarising. They do not practice the perfection of wisdom for the sake of the emptiness of nonceasing.^[142]

“They do not practice the perfection of wisdom for the sake of the level at which progress has become irreversible. They do not practice the perfection of wisdom for the maturation of beings. F.151.b They do not practice the perfection of wisdom for the refining of the buddhafields.

“They do not practice the perfection of wisdom for the sake of the applications of mindfulness. They do not practice the perfection of wisdom for the sake of the correct exertions. They do not practice the perfection of wisdom for the sake of the supports for miraculous ability. They do not practice the perfection of wisdom for the sake of the faculties. They do not practice the perfection of wisdom for the sake of the powers. They do not practice the perfection of wisdom for the sake of the branches of enlightenment. They do not practice the perfection of wisdom for the sake of the noble eightfold path.

“They do not practice the perfection of wisdom for the sake of the truths of the noble ones. They do not practice the perfection of wisdom for the sake of the meditative concentrations. They do not practice the perfection of wisdom for the sake of the immeasurable attitudes. They do not practice the perfection of wisdom for the sake of the formless absorptions. They do not practice the perfection of wisdom for the sake of the eight liberations. They do not practice the perfection of wisdom for the sake of the nine serial steps of meditative absorption. They do not practice the perfection of wisdom for the sake of the emptiness, signlessness, and wishlessness gateways to liberation. They do not practice the perfection of wisdom for the sake of the extrasensory powers. They do not practice the perfection of wisdom for the sake of the meditative stabilities. They do not practice the perfection of wisdom for the sake of the dhāraṇī gateways.

“They do not practice the perfection of wisdom for the sake of the ten powers of the tathāgatas. They do not practice the perfection of wisdom for the sake of the four fearlessnesses. They do not practice the perfection of wisdom for the sake of the four kinds of exact knowledge. F.152.a They do not practice the perfection of wisdom for the sake of great loving kindness. They do not practice the perfection of wisdom for the sake of great compassion. They do not practice the perfection of wisdom for the sake of the eighteen distinct qualities of the buddhas.

“They do not practice the perfection of wisdom for the sake of the real nature. They do not practice the perfection of wisdom for the sake of the realm of phenomena. They do not practice the perfection of wisdom for the sake of the very limit of reality.

“If you ask why, bodhisattva great beings who practice the perfection of wisdom do not discern differences, details, or distinctions with respect to anything at all. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“They do not practice the perfection of wisdom for the sake of divine clairvoyance. They do not practice the perfection of wisdom for the sake of divine clairaudience. They do not practice the perfection of wisdom for the sake of knowledge of the minds of others. They do not practice the perfection of wisdom for the sake of the recollection of past lives. They do not practice the perfection of wisdom for the sake of the different sorts^[143] of miraculous ability. They do not practice the perfection of wisdom for the sake of the knowledge that contaminants have ceased.

“If you ask why, it is because when they practice the perfection of wisdom they do not even see the perfection of wisdom itself, let alone a bodhisattva, so, however could they apprehend the extrasensory powers that know all^[144] in all their aspects? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, F.152.b ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.’

“They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southeastern direction,F.153.a numerous as the grains of sand of the river Gaṅgā.’

They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā.’ And they do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.’

“They do not think, ‘I will listen with my divine clairaudience to whatever teachings the blessed lord buddhas are giving. I will understand with my mind the minds of the beings in those world systems. I will recollect their past lives. I will see with my divine clairvoyance those beings as they die, take birth, and have been born.^[145] I will enable inestimable, F.153.b countless beings to pass into final nirvāṇa!’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, even māras who seek to intrude and cause them disturbance find no opportunity. All mundane and supramundane activities, as many as there are, become harmonious spontaneously and without being falsely imagined.^[146] All mundane afflicted mental states that there are will also be dispelled.

“All the lord buddhas who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects^[147] that they may have F.154.a will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level F.154.b of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, F.155.a Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness. F.155.b

“All the lord buddhas who are present in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, F.156.a and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated F.156.b in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“All the lord buddhas who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, F.157.a the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they come face-to-face with the dhāraṇī gateways, the gateways of meditative stability, and the gateways of the kinds of exact knowledge, including the exact knowledge of inspired eloquence, without great difficulty. In every sphere of birth, furthermore, they will please the tathāgatas, arhats, perfectly complete buddhas. They will never be separated from those blessed lord buddhas until they fully awaken to unsurpassed, perfect, complete enlightenment.

“Moreover, Śāradvatīputra, bodhisattva great beings F.157.b practicing the perfection of wisdom do not think, ‘Is there any sort of phenomenon conjoined with or separated from, or that might come together or might not come together with, phenomena?’^[148] If you ask why, it is because they do not observe any sort of phenomenon that is conjoined or separated, or that might come together or might not come together. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom do not think, ‘Might I fully awaken to the realm of phenomena or might I not?’ If you ask why, it is because the realm of phenomena has not fully awakened, will not fully awaken, and is not fully awakening to the realm of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomenon at all that is different from the realm of phenomena.^[149] Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not make a difference between the realm of phenomena and any phenomenon.^[150] Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. F.158.a

“Moreover, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not think, ‘Will I comprehend the realm of phenomena, or will I not comprehend it?’ This is because they do not observe any phenomenon that is the sort of thing that would come to be comprehended by means of a phenomenon, because they do not associate the realm of phenomena with ‘empty’ and do not associate it with ‘not empty.’^[151]

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with emptiness, nor do they associate emptiness with physical forms. They do not associate feelings with emptiness, nor do they associate emptiness with feelings. They do not associate perceptions with emptiness, nor do they associate emptiness with perceptions. They do not associate formative predispositions with emptiness, nor do they associate emptiness with formative predispositions. They do not associate consciousness with emptiness, nor do they associate emptiness with consciousness.

“They do not associate the eyes with emptiness, nor do they associate emptiness with the eyes. They do not associate the ears with emptiness, nor do they associate emptiness with the ears. They do not associate the nose with emptiness, nor do they associate emptiness with the nose. They do not associate the tongue with emptiness, nor do they associate emptiness with the tongue. They do not associate the body with emptiness, nor do they associate emptiness with the body. They do not associate the mental faculty with emptiness, nor do they associate emptiness with the mental faculty.

“They do not associate sights with emptiness, nor do they associate emptiness with sights. They do not associate sounds with emptiness, nor do they associate emptiness with sounds. They do not associate odors with emptiness, nor do they associate emptiness with odors. F.158.b They do not associate tastes with emptiness, nor do they associate emptiness with tastes. They do not associate tangibles with emptiness, nor do they associate emptiness with tangibles. They do not associate mental phenomena with emptiness, nor do they associate emptiness with mental phenomena.

“They do not associate the sensory element of the eyes with emptiness, nor do they associate emptiness with the sensory element of the eyes. They do not associate the sensory element of sights with emptiness, nor do they associate emptiness with the sensory element of sights. They do not associate the sensory element of visual consciousness with emptiness, nor do they associate emptiness with the sensory element of visual consciousness. They do not associate the sensory element of the ears with emptiness, nor do they associate emptiness with the sensory element of the ears. They do not associate the sensory element of sounds with emptiness, nor do they associate emptiness with the sensory element of sounds. They do not associate the sensory element of auditory consciousness with emptiness, nor do they associate emptiness with the sensory element of auditory consciousness. They do not associate the sensory element of the nose with emptiness, nor do they associate emptiness with the sensory element of the nose. They do not associate the sensory element of odors with emptiness, nor do they associate emptiness with the sensory element of odors. They do not associate the sensory element of olfactory consciousness with emptiness, nor do they associate emptiness with the sensory element of olfactory consciousness. They do not associate the sensory element of the tongue with emptiness, nor do they associate emptiness with the sensory element of the tongue. They do not associate the sensory element of tastes with emptiness, nor do they associate emptiness with the sensory element of tastes. They do not associate the sensory element of gustatory consciousness with emptiness, nor do they associate emptiness with the sensory element of gustatory consciousness. They do not associate the sensory element of the body with emptiness, nor do they associate emptiness with the sensory element of the body.

They do not associate the sensory element of tangibles with emptiness, nor do they associate emptiness with the sensory element of tangibles. They do not associate the sensory element of tactile consciousness with emptiness, nor do they associate emptiness with the sensory element of tactile consciousness. They do not associate F.159.a the sensory element of the mental faculty with emptiness, nor do they associate emptiness with the sensory element of the mental faculty. They do not associate the sensory element of mental phenomena with emptiness, nor do they associate emptiness with the sensory element of mental phenomena. They do not associate the sensory element of mental consciousness with emptiness, nor do they associate emptiness with the sensory element of mental consciousness.

“If you ask why, Śāradvatīputra, it is because this—the yogic practice of emptiness—is the ultimate yogic practice. Śāradvatīputra, bodhisattva great beings who practice emptiness do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. They also refine the buddhafields, and they also bring beings to maturity. They will fully awaken swiftly to unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, whatever the yogic practices, among them the yogic practice of the perfection of wisdom is said to be the best, is described as the supreme, is described as the highest, is described as perfect, is described as the foremost, and is described as the most sublime.

“If you ask why, it is because this—the yogic practice of the perfection of wisdom, a yogic practice of emptiness, of signlessness, and of wishlessness—is a yogic practice that is unsurpassed. Śāradvatīputra, bodhisattva great beings who engage in that manner are said to be prophesied because they are approaching unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, although bodhisattva great beings who engage in that manner act on behalf of immeasurable, countless beings, they do not think, ‘I am engaging’ or ‘I am not engaging’ with the perfection of wisdom. They do not think, ‘I will be prophesied by the blessed lord buddhas. I am about to be prophesied. I will refine the buddhafields. I F.159.b will bring beings to maturity. I will fully awaken to unsurpassed, perfect, complete enlightenment. I will turn the wheel of the Dharma.’

“And why? It is because they do not distinguish details in the realm of phenomena. Apart from the realm of phenomena, they do not observe any sort of phenomenon at all that is a practice of the perfection of wisdom, or about which the blessed lord buddhas will make a prophecy, or that will fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, the perception of beings does not arise.

“The perception of a self does not arise. The perception of a life form does not arise. The perception of a living being does not arise. The perception of a life does not arise. The perception of an individual does not arise. The perception of a person does not arise. The perception of one born of Manu does not arise. The perception of a child of Manu does not arise. The perception of an actor does not arise. The perception of an experiencer does not arise. The perception of a knower does not arise. The perception of a viewer does not arise.

“If you ask why, it is because beings absolutely do not arise, nor do they cease. A being has no arising or cessation, so how could that which neither arises nor ceases practice the perfection of wisdom? Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner practice the perfection of wisdom as beings who do not arise.^[152] They practice the perfection of wisdom as beings who are emptiness.

“They practice the perfection of wisdom as beings who cannot be apprehended. They practice the perfection of wisdom as beings who are void. They practice F.160.a the perfection of wisdom as beings who are without inherent existence. They practice the perfection of wisdom as beings who are without an essential nature.

“Śāradvatīputra, this is the bodhisattva great beings’ supreme yogic practice. It is a yogic practice of emptiness.^[153] Śāradvatīputra, this is the yogic practice of bodhisattva great beings who practice the perfection of wisdom. It endures when all other yogic practices have been surpassed.

“Śāradvatīputra, bodhisattva great beings who are practicing this yogic practice achieve the ten powers of the tathāgatas. They achieve the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, bodhisattva great beings maintaining this yogic practice do not entertain thoughts of miserliness, and do not entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”

The Blessed One having spoken thus, the venerable Śāradvatīputra then inquired of him, “Blessed Lord, where did they die and transmigrate from, those bodhisattva great beings who are reborn here, who practice in accordance with this yogic practice of the perfection of wisdom? And where will they be reborn when they have died here?”

“Śāradvatīputra,” replied the Blessed One, “you should know that these bodhisattva great beings who practice in accordance with this yogic practice of the perfection of wisdom have died and transmigrated from other buddhafields, so as to be reborn here, or else they have died a god of the Tuṣita class, F.160.b or died a human and transmigrated so as to be reborn here.

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, other buddhafields, so as to be reborn here, swiftly achieve the yogic practice—that is, this yogic practice of the perfection of wisdom. Even after passing away from this life, these profound dharmas become manifest to them. Then again they will be absorbed in the yogic practice of the perfection of wisdom. They will be reborn in whichever buddhafield the tathāgatas, arhats, perfectly complete buddhas reside and maintain themselves, and will again please^[154] those tathāgatas, worthy ones, perfectly complete buddhas.

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died a god of the Tuṣita class and transmigrated, so as to be reborn here, are also those with keen faculties.^[155] They are bound by a single birth. They will be undiminished in their understanding^[156] of the six perfections, and there are none of the dhāraṇī gateways and the gateways of meditative stability that will not be brought together in them.

“Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, the human realm, so as to be reborn with the same good fortune of humankind, will have dull faculties, unless they are irreversible bodhisattva great beings. They will not become swiftly absorbed in the yogic practice of the perfection of wisdom. Nor indeed will the dhāraṇī gateways or the gateways of meditative stability swiftly become manifest to them.

“Śāradvatīputra, you asked, ‘Where will those bodhisattva great beings who are absorbed in this yogic practice of the perfection of wisdom be reborn when they have died here and transmigrated?’ Śāradvatīputra, having died in, and transmigrated from, this buddhafield, those bodhisattva great beings F.161.a will go from here to those buddhafields where the blessed lord buddhas reside and maintain themselves. They will never be separated from the blessed lord buddhas until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, when bodhisattva great beings are engaging in the perfection of wisdom in order to bring beings to maturity, even though they may have actualized, through the power of skillful means, the fruit of having entered the stream, they still do not feel pride on account of that.^[157]

“Śāradvatīputra, there are bodhisattva great beings without skillful means who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, become absorbed in the fourth meditative concentration, and practice the six perfections. Since they have attained the meditative concentrations, they will be reborn among the long-living gods. Even if they do obtain a rebirth among human beings and please the blessed lord buddhas, they are still those with dull faculties, not keen faculties.

“Moreover, Śāradvatīputra, there are bodhisattva great beings who also are absorbed in the meditative concentrations and also practice the perfections, but since they are without skillful means, after abandoning the meditative concentrations they too will be reborn in this realm of desire. Śāradvatīputra, those bodhisattva great beings too will have dull faculties, not keen faculties.

“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; F.161.b become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception; become absorbed in the four applications of mindfulness, become absorbed in the four correct exertions, become absorbed in the four supports for miraculous ability, become absorbed in the five faculties, become absorbed in the five powers, become absorbed in the seven branches of enlightenment, and become absorbed in the noble eightfold path; and become absorbed in great compassion. Endowed as they are with great compassion, owing to their skillful means, their rebirth will not be influenced by the meditative concentrations, their rebirth will not be influenced by the pure abidings, and their rebirth will not be influenced by the formless absorptions, but they will be reborn wherever the blessed lord buddhas reside and maintain themselves. Since they do not part from the yogic practice of the perfection of wisdom, they will fully awaken to unsurpassed, perfect, complete enlightenment right here in this Auspicious Eon.

“Moreover, Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, F.162.a become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. Even though they later they might be reborn in this realm of desire, they will be born into great and lofty royal families, they will be born into great and lofty priestly families, or they will be born into great and lofty householder families. This is not out of yearning for the rebirth process but in order to bring beings to maturity.

“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of the Cāturmahārājika realm.

“They will be reborn equal in fortune to the gods of the Trayastriṃśa realm. They will be reborn equal in fortune to the gods of the Tuṣita realm. They will be reborn equal in fortune to the gods of the Nirmāṇarati realm. They will be reborn equal in fortune to the gods of the Paranirmitavaśavartin F.162.b realm. Dwelling in these realms, they will bring beings to maturity. They will refine the buddhafields, and they will also please the blessed lord buddhas.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.

“Having died here and transmigrated, they are reborn in the Brahmaloka. They become the best, supreme, and most excellent of beings there, like those holding sway over one thousand powerful Brahmās and Mahābrahmās. Residing there, they move from buddhafield to buddhafield, like the ones where the tathāgatas, arhats, perfectly complete buddhas have fully awakened and remain turning the wheel of the Dharma. They also request those tathāgatas, arhats, perfectly complete buddhas to turn the wheel of the Dharma.

“Śāradvatīputra, also there are bodhisattva great beings bound by a single birth who practice the perfection of wisdom, F.163.a and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.

“They cultivate the four applications of mindfulness. They cultivate the four correct exertions. They cultivate the four supports for miraculous ability. They cultivate the five faculties. They cultivate the five powers. They cultivate the seven branches of enlightenment. They cultivate the noble eightfold path.

“They become absorbed in the meditative stabilities on emptiness, signlessness, and wishlessness. However, they will not be reborn due to their influence. They please the blessed lord buddhas who have become manifest, and having practiced the chaste conduct, are reborn equal in fortune to the gods of Tuṣita. Remaining there for a lifetime,^[158] with undiminished sense faculties, mindfulness, and alertness, surrounded by, and at the head of, many one hundred thousand one hundred million billion gods, they demonstrate a birth here, and, having fully awakened to unsurpassed, perfect, complete enlightenment, turn the wheels of the Dharma in various buddhafields. B11F.163.b

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, who do not take birth in the realm of desire, do not take birth in the realm of form, and do not take birth in the realm of formlessness.^[159] They serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas, proceeding on from buddhafield to buddhafield.

“Śāradvatīputra, there are also the bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, pass on from buddhafield to buddhafield—the sorts of buddhafields where, apart from the Great Vehicle, there is not even the sound of the names vehicle of the srāvakas or vehicle of the pratyekabuddhas.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, proceed from buddhafield to buddhafield—the sorts of buddhafields where the lifespan of beings is for an aprameya.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system, where the minds of those beings are then illuminated by the sound of Buddha, the sound of Dharma, and the sound of Saṅgha. They too will be reborn wherever the blessed lord buddhas reside and are alive at present.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system—the sorts of world systems where the sound of Buddha does not resonate, where the sound of Dharma does not resonate, and where the sound of Saṅgha does not resonate. They speak of the excellence of the Buddha, they speak of the excellence of the Dharma, and they speak of the excellence of the Saṅgha, so that, on account of the sound of Buddha, the sound of Dharma, and the sound of Saṅgha, those beings also become serenely confident and they take birth, after their death there,^[160]F.164.a wherever those blessed lord buddhas are residing.

“Śāradvatīputra, there are also bodhisattva great beings who, after they first set their minds on enlightenment, have attained the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They are never reborn in the realm of desire, nor are they reborn in the realm of form or the realm of formlessness, but still they work there for the benefit of beings.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections, and who, through first setting their minds on enlightenment, enter a bodhisattva’s maturity and attain the level at which progress becomes irreversible.

“Śāradvatīputra, there are also bodhisattva great beings who, through first setting their minds on enlightenment, fully awaken to unsurpassed, perfect, complete enlightenment, and who, having fully awakened, turn the wheel of the Dharma. Acting for the benefit of countless and immeasurable beings, they attain final nirvāṇa in the expanse of final nirvāṇa where no residue of the aggregates is left behind; and, even after passing into final nirvāṇa, their Dharma will remain for an eon, or for more than an eon.

“Śāradvatīputra, there are also F.164.b the bodhisattva great beings who, through first setting their minds on enlightenment, become absorbed in the yogic practice of the perfection of wisdom, and who, accompanied by many hundred thousand one hundred million billion bodhisattvas, also move from buddhafield to buddhafield together with them in order to behold the blessed lord buddhas, to bring beings to maturity, and to refine the buddhafields.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who have attained the four concentrations, have attained the four immeasurables, and have attained the four formless absorptions. They play in many ways with these meditative concentrations, immeasurable attitudes, and formless absorptions. That is to say, they become absorbed in the first meditative concentration and, having arisen from that first meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the second meditative concentration. Having arisen from that second meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite space. Having arisen from that sphere of infinite space,F.165.a they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite consciousness. Having arisen from that infinite consciousness, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of nothing-at-all. Having arisen from that sphere of nothing-at-all, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of neither perception nor nonperception.

And, having arisen from that sphere of neither perception nor nonperception, they become absorbed in the cessation absorption.

“Śāradvatīputra, those bodhisattva great beings thus practicing the perfection of wisdom with skillful means again and again press down on^[161] and become absorbed in those meditative concentrations, immeasurable attitudes, meditative stabilities, and absorptions.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the four applications of mindfulness, who have attained the four correct exertions, who have attained the four supports for miraculous ability, who have attained the five faculties, who have attained the five powers, who have attained the seven branches of enlightenment, and who have attained the noble eightfold path; who have attained the four truths of the noble ones, who have attained the meditative concentrations, who have attained the immeasurable attitudes, who have attained the formless absorptions, who have attained the eight liberations, who have attained the nine serial steps of meditative absorption, who have attained emptiness, signlessness, and wishlessness, who have attained the extrasensory powers, who have attained the meditative stabilities, and who have attained the dhāraṇīs; and who have attained the ten powers of the tathāgatas, who have attained the four fearlessnesses, who have attained the four kinds of exact knowledge, and who have attained F.165.b the eighteen distinct qualities of the buddhas. But even though they have attained them, the three gateways to liberation do not cause them to attain the fruit of entering the stream, do not cause them to attain the fruit of once-returner, do not cause them to attain the fruit of non-returner, do not cause them to attain arhatship, and do not cause them to attain individual enlightenment. Practicing the perfection of wisdom and assisted by skillful means they teach the noble eightfold path to beings and cause them to attain the fruit of entering the stream, cause them to attain the fruit of once-returner, cause them to attain the fruit of non-returner, cause them to attain arhatship, and cause them to attain individual enlightenment. Śāradvatīputra, the transcendental knowledge of the fruits that the śrāvakas and pratyekabuddhas are to attain is a bodhisattva great being’s forbearance.

Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are known to be irreversible.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who refine the paradise of Tuṣita. Śāradvatīputra, they are known as bodhisattva great beings of the Auspicious Eon.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, who have attained the four immeasurable attitudes, who have attained the four formless absorptions, who have attained the thirty-seven factors conducive to enlightenment, who have attained the six extrasensory powers, and who have attained the ten powers of the tathāgatas, who have attained F.166.a the four fearlessnesses, who have attained the four kinds of exact knowledge, and who have attained the eighteen distinct qualities of the buddhas. Even though they practice in order to comprehend the four truths of the noble ones, the four truths are not what they finally realize. Śāradvatīputra, those bodhisattva great beings are known to be bound by a single birth.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who move from world system to world system. They encourage the beings there toward enlightenment, and they refine the buddhafields. Śāradvatīputra, those bodhisattva great beings will fully awaken to unsurpassed, perfect, complete enlightenment over the course of countless, immeasurable eons.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They never speak harmful words. Nor indeed do they commit physical acts or mental acts that are harmful.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections who always persevere for the sake of beings. They move from buddhafield to buddhafield, interrupting the three pathways on which beings proceed to terrible forms of life.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections who, having become a wheel-turning emperor,^[162] are actively engaged in the perfection of generosity, arranging all the resources that bring comfort to beings and supplying them with the decent requisites for life: food to those who want food, drinks to those who want drink, F.166.b vehicles to those who need vehicles, flowers to those who want flowers, incense to those who want incense, garlands to those who want garlands, unguents to those who want unguents, seats and beds to those who want seats and beds, clothes to those who want clothes, jewels to those who want jewels, pearls to those who want pearls, gold to those who want gold, silver to those who want silver, corals to those who want corals,^[163] ornaments to those who want ornaments, sustenance to those who want sustenance, and families to those who want families.^[164]

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of ethical discipline, who will establish beings in the vows pertaining to body, speech, and mind.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of tolerance, who will establish beings in nonanger and nonmalice.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of perseverance, who will establish beings in manifestly engaging in all virtuous dharmas.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of meditative concentration, who will establish beings one-pointedly in stilling, and in detachment from desires.

“Having established F.167.a beings in,up to the ten virtuous action paths they are reborn among the gods of the Brahmakāyika realm,up to among the gods of the Akaniṣṭha realm and fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields. Śāradvatīputra, those bodhisattva great beings who, having perfectly developed the four meditative concentrations, weaken them down to the first meditative concentration, having dwelled on the experience of the first meditative concentration, take birth among the gods of the Brahmakāyika realm. They again, having perfectly developed the concentrations and having taken birth among the gods of the Akaniṣṭha realm, fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields. Śāradvatīputra, those bodhisattva great beings who, having died in the Brahmaloka, have taken birth in a Śuddhāvāsa, having jumped over one or two of the Śuddhāvāsa, are reborn in Akaniṣṭha and fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields.^[165]

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of wisdom. They emanate a body like that of the tathāgatas. They teach the Dharma in order that denizens of the hells, beings born within the animal realm, and beings of the world of Yama might transcend all the lower realms.

“Śāradvatīputra, thus there are also bodhisattva great beings who maintain the six perfections, who emanate a body like that of the buddhas, and who, proceeding to the buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, F.167.b teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings F.168.a bound by a single birth.

“Proceeding to the buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, F.168.b taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields F.169.a that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“Proceeding to the buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“They fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields.^[166]

“Śāradvatīputra, there are bodhisattva great beings who, having dwelled on the experience of the meditative concentrations and the formless absorptions^[167] take birth as gods of the Brahmakāyika up to as gods of the Śubhakṛtsna realms. They then take birth in the sphere of infinite space up to the peak of existence and then take birth in various buddhafields.

“Śāradvatīputra, there are those bodhisattva great beings who, having attained the meditative concentrations and the formless absorptions, take birth as gods of the Brahmakāyika realm up to as gods of the Bhavāgra realm. They then take birth in various buddhafields.

“Śāradvatīputra, there are also bodhisattva F.169.b great beings who, when they practice the six perfections, having acquired the thirty-two major marks of a great human being, become endowed with clear sense faculties and a purified body. Through their purified bodies they will cause many beings to rejoice and aspire. They become pleasing and agreeable to the hearts of many people. Just that wholesome root of those beings with that aspiration, furthermore, enables them to attain final nirvāṇa in a gradual manner by means of the three vehicles.

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the purity of body, they should train in the purity of speech, and they should train in the purity of mind.

“Śāradvatīputra, those bodhisattva great beings who practice the six perfections and have obtained extremely clear sense faculties, owing to these extremely clear sense faculties, neither praise themselves nor do they disparage others.

“Śāradvatīputra, there are also bodhisattva great beings who, from when they first set their mind on enlightenment, maintain the perfection of generosity and the perfection of ethical discipline, and until they attain the level at which progress becomes irreversible, are never destitute, do not go wrong, and never fall to the lower realms.^[168]

“Śāradvatīputra, there are also bodhisattva great beings who, from when they first set their minds on enlightenment, until they attain the level at which progress becomes irreversible, will never forsake the path of the ten virtuous actions. F.170.a

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on becoming wheel-turning emperors, establish beings in the path of the ten virtuous actions, and attract beings through their generosity and pleasant voice.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on assuming the empire of a wheel-turning emperor, maintain many hundreds of thousands of empires of wheel-turning emperors. Maintaining them, they please many one hundred thousand one hundred million billion buddhas, and they serve, respect, honor, and worship those blessed lord buddhas with all sorts of resources and various offerings.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who illuminate the darkness of beings with wrong views through the Dharma of the buddhas, and they themselves will never be without that illumination of the buddhas’ Dharma until they fully awaken to unsurpassed, perfect, complete enlightenment.^[169]

“Śāradvatīputra, bodhisattva great beings will fully awaken to a pratyekabuddha’s awakening in the world systems where there are no buddhas and there are no śrāvakas.^[170] With skillful means, having brought F.170.b many one hundred thousand ten million living creatures to maturation, they will fully awaken to unsurpassed, perfect, complete enlightenment. This, Śāradvatīputra, is the arising of the bodhisattva great beings in the qualities of the buddhas.^[171]

“Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they provide no opportunity for physical, verbal, and mental action that is basically unethical.”^[172]

The Blessed One having spoken thus, the venerable Śāradvatīputra then inquired of him, “Blessed Lord, what are the physical actions that are basically unethical, which bodhisattva great beings might have? What are the verbal actions that are basically unethical? And what are the mental actions that are basically unethical?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings think, ‘This is the body on the basis of which I will undertake a physical action. This is the speech on the basis of which I will undertake a verbal action. This is the mind on the basis of which I will undertake a mental action,’ Śāradvatīputra, that undertaking of a physical, verbal, or mental action of a bodhisattva great being is basically unethical.

“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not apprehend the body, they do not apprehend speech, and they do not apprehend the mind—the sorts of body, speech, or mind that would generate thoughts of miserliness, or that would generate thoughts of degenerate morality, or that would generate F.171.a thoughts of malice, or that would generate thoughts of indolence, or that would generate thoughts of distraction, or that would generate thoughts of stupidity.

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they will not be known even to cause a physical negativity to arise, cause a verbal negativity to arise, or cause mental negativity to arise. It is impossible. If you ask why, it is because, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they purify the negativity of body, they purify the negativity of speech, and they purify the negativity of mind. These, Śāradvatīputra, are the bodhisattva great beings’ absence of physical action that is basically unethical, absence of verbal action that is basically unethical, and absence of mental action that is basically unethical.”

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings purify the negativity of body? How do they purify the negativity of speech? How do they purify the negative of mind?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings do not apprehend the body, do not apprehend speech, and do not apprehend the mind, then, Śāradvatīputra, these bodhisattva great beings purify the negativity of the body, purify the negativity of speech, F.171.b and purify the negativity of the mind.

“Moreover, I say, Śāradvatīputra, were bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, to have adopted and continued to pursue the paths associated with the ten virtuous actions without ever developing the mindset of the śrāvakas or the mindset of the pratyekabuddhas, were they to have constantly and always established an attitude of great compassion at all times for the sake of all beings, that would be the bodhisattva great beings’ purification of the negativity of the body, purification of the negativity of speech, and purification of the negativity of the mind.

“Śāradvatīputra, there are also bodhisattva great beings practicing the perfection of wisdom who refine the path to enlightenment, and who practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom.”

“What, Blessed Lord, is the bodhisattva great beings’ path to enlightenment?” asked Śāradvatīputra.

The Blessed One replied, “Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom they do not apprehend a body, do not apprehend speech, and do not apprehend a mind; they do not apprehend the perfection of generosity, do not apprehend the perfection of ethical discipline, do not apprehend the perfection of tolerance, do not apprehend the perfection of perseverance, do not apprehend the perfection of meditative concentration, and do not apprehend the perfection of wisdom; F.172.a and they do not apprehend a vehicle of the śrāvakas, do not apprehend a vehicle of the pratyekabuddhas, do not apprehend a vehicle of the bodhisattvas, and do not apprehend a vehicle of the perfectly complete buddhas. This, Śāradvatīputra, is the path to enlightenment that bodhisattva great beings will have because they thus do not apprehend, do not accept, and do not reject any phenomena.

“Śāradvatīputra, bodhisattva great beings who practice and earnestly apply the six perfections on such a path as this cannot be overcome by anyone.”

“In what manner, Blessed Lord, do bodhisattva great beings who cannot be overcome practice?” asked Śāradvatīputra.

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom, they do not give rise to conceit about physical forms, do not give rise to conceit about feelings, do not give rise to conceit about perceptions, do not give rise to conceit about formative predispositions, and do not give rise to conceit about consciousness. They do not give rise to conceit about the eyes and sights, do not give rise to conceit about the ears and sounds, do not give rise to conceit about the nose and odors, do not give rise to conceit about the tongue and tastes, do not give rise to conceit about the body and tangibles, and do not give rise to conceit about the mental faculty and mental phenomena. They do not give rise to conceit about the earth element, do not give rise to conceit about the water element, do not give rise to conceit about the fire element, do not give rise to conceit about the wind element, do not give rise to conceit about the space element, and do not give rise to conceit about the consciousness element. They do not give rise to conceit about the sensory element of the eyes, do not give rise to conceit about the sensory element of sights, and do not give rise to conceit about the sensory element of visual consciousness.F.172.b They do not give rise to conceit about the sensory element of the ears, do not give rise to conceit about the sensory element of sounds, and do not give rise to conceit about the sensory element of auditory consciousness; do not give rise to conceit about the sensory element of the nose, do not give rise to conceit about the sensory element of odors, and do not give rise to conceit about the sensory element of olfactory consciousness; do not give rise to conceit about the sensory element of the tongue, do not give rise to conceit about the sensory element of tastes, and do not give rise to conceit about the sensory element of gustatory consciousness; do not give rise to conceit about the sensory element of the body, do not give rise to conceit about the sensory element of tangibles, and do not give rise to conceit about the sensory element of tactile consciousness; and do not give rise to conceit about the sensory element of the mental faculty, do not give rise to conceit about the sensory element of mental phenomena, and do not give rise to conceit about the sensory element of mental consciousness.

They do not give rise to conceit about [the twelve links of] dependent origination. They do not give rise to conceit about the perfection of generosity, do not give rise to conceit about the perfection of ethical discipline, do not give rise to conceit about the perfection of tolerance, do not give rise to conceit about the perfection of perseverance, do not give rise to conceit about the perfection of meditative concentration, and do not give rise to conceit about the perfection of wisdom. They do not give rise to conceit about the emptiness of internal phenomena, do not give rise to conceit about the emptiness of external phenomena, do not give rise to conceit about the emptiness of external and internal phenomena, do not give rise to conceit about the emptiness of emptiness, do not give rise to conceit about the emptiness of great extent, do not give rise to conceit about the emptiness of ultimate reality, do not give rise to conceit about the emptiness of conditioned phenomena, do not give rise to conceit about the emptiness of unconditioned phenomena, do not give rise to conceit about the emptiness of the unlimited, do not give rise to conceit about the emptiness of that which has neither beginning nor end, do not give rise to conceit about the emptiness of nonexclusion, do not give rise to conceit about the emptiness of F.173.a an inherent nature, do not give rise to conceit about the emptiness of all phenomena, do not give rise to conceit about the emptiness of intrinsic defining characteristics, do not give rise to conceit about the emptiness of that which cannot be apprehended, do not give rise to conceit about the emptiness of nonentities, do not give rise to conceit about the emptiness of essential nature, and do not give rise to conceit about the emptiness of an essential nature of nonentities.

They do not give rise to conceit about the four applications of mindfulness, do not give rise to conceit about the four correct exertions, do not give rise to conceit about the four supports for miraculous ability, do not give rise to conceit about the five faculties, do not give rise to conceit about the five powers, do not give rise to conceit about the seven branches of enlightenment, and do not give rise to conceit about the noble eightfold path. They do not give rise to conceit about the four truths of the noble ones, do not give rise to conceit about the four meditative concentrations, do not give rise to conceit about the four immeasurable attitudes, do not give rise to conceit about the four formless absorptions, do not give rise to conceit about the eight liberations, and do not give rise to conceit about the nine serial steps of meditative absorption. They do not give rise to conceit about emptiness, do not give rise to conceit about signlessness, and do not give rise to conceit about wishlessness. They do not give rise to conceit about the extrasensory powers, do not give rise to conceit about the meditative stabilities, and do not give rise to conceit about the gateways of the dhāraṇīs. They do not give rise to conceit about the ten powers of the tathāgatas, do not give rise to conceit about the four fearlessnesses, do not give rise to conceit about the four kinds of exact knowledge, do not give rise to conceit about great loving kindness, do not give rise to conceit about great compassion, and do not give rise to conceit about the eighteen distinct qualities of the buddhas. They do not give rise to conceit about F.173.b the fruit of entering the stream, do not give rise to conceit about the fruit of once-returner, do not give rise to conceit about the fruit of non-returner, do not give rise to conceit about arhatship, do not give rise to conceit about individual enlightenment, do not give rise to conceit about the knowledge of the aspects of the path, do not give rise to conceit about unsurpassed, perfect, complete enlightenment, do not give rise to conceit about saṃsāra, and do not give rise to conceit about nirvāṇa.

Then those bodhisattva great beings flourish through the six perfections and cannot be overcome by anyone.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who perfect the wisdom of an omniscient one. Those who have this wisdom will never be reborn in the lower realms. They will never experience being impoverished, destitute, or worn-out. As for their corporeal form,^[173] they will not acquire a body that is disparaged in the worlds of humans, gods, or asuras.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, if bodhisattva great beings are endowed with such wisdom, whereby they would never be reborn into the lower realms of existence, never experience being impoverished, destitute, or worn-out, and never have a corporeal form that is disparaged in the worlds of gods, humans, or asuras, what is that wisdom of an omniscient one?”

“Śāradvatīputra,” replied the Blessed One, “if bodhisattva great beings are endowed with that wisdom, in the world systems of the eastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, F.174.a and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

“If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the southern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the western direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the northern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate northeastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā.F.174.b They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate southeastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā.

They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate southwestern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate northwestern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems in the direction of the nadir, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge,F.175.a in the world systems in the direction of the zenith, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

“Bodhisattva great beings endowed with that transcendental knowledge do not develop notions of the Buddha, do not develop notions of the Dharma, do not develop notions of the Saṅgha, do not develop notions of the śrāvakas, do not develop notions of the pratyekabuddhas, do not develop notions of the bodhisattvas, do not develop notions of the buddhas, do not develop notions of self, do not develop notions of others, and do not develop notions of the buddhafields.

“Bodhisattva great beings who are endowed with that transcendental knowledge practice the perfection of generosity, but they do not apprehend the perfection of generosity. They practice the perfection of ethical discipline, but they do not apprehend the perfection of ethical discipline. They practice the perfection of tolerance, but they do not apprehend the perfection of tolerance. They practice the perfection of perseverance, but they do not apprehend the perfection of perseverance. They practice the perfection of meditative concentration, but they do not apprehend the perfection of meditative concentration. They practice the perfection of wisdom, but they do not apprehend the perfection of wisdom.

“They cultivate the emptiness of internal phenomena, but do not apprehend the emptiness of internal phenomena. They cultivate the emptiness of external phenomena, but do not apprehend the emptiness of external phenomena. They cultivate the emptiness of external and internal phenomena, but do not apprehend the emptiness of external and internal phenomena. They cultivate the emptiness of emptiness, but do not apprehend the emptiness of emptiness. They cultivate the emptiness of great extent, but F.175.b do not apprehend the emptiness of great extent. They cultivate the emptiness of ultimate reality, but do not apprehend the emptiness of ultimate reality. They cultivate the emptiness of conditioned phenomena, but do not apprehend the emptiness of conditioned phenomena. They cultivate the emptiness of unconditioned phenomena, but do not apprehend the emptiness of unconditioned phenomena. They cultivate the emptiness of the unlimited, but do not apprehend the emptiness of the unlimited. They cultivate the emptiness of that which has neither beginning nor end, but do not apprehend the emptiness of that which has neither beginning nor end. They cultivate the emptiness of nonexclusion, but do not apprehend the emptiness of nonexclusion. They cultivate the emptiness of inherent nature, but do not apprehend the emptiness of inherent nature. They cultivate the emptiness of all phenomena, but do not apprehend the emptiness of all phenomena. They cultivate the emptiness of intrinsic defining characteristics, but do not apprehend the emptiness of intrinsic defining characteristics. They cultivate the emptiness of that which cannot be apprehended, but do not apprehend the emptiness of that which cannot be apprehended. They cultivate the emptiness of nonentities, but do not apprehend the emptiness of nonentities. They cultivate the emptiness of essential nature, but do not apprehend the emptiness of essential nature.

They cultivate the emptiness of an essential nature of nonentities, but do not apprehend the emptiness of an essential nature of nonentities.

“They cultivate the four applications of mindfulness, but do not apprehend the applications of mindfulness. They cultivate the four correct exertions, but do not apprehend the correct exertions. They cultivate the four supports for miraculous ability, but do not apprehend the supports for miraculous ability. They cultivate the five faculties, but do not apprehend the faculties. They cultivate the five powers, but do not apprehend the powers. They cultivate the seven branches of enlightenment, but do not apprehend the branches of enlightenment. They cultivate the noble eightfold path, but they do not apprehend the noble eightfold path.

“They cultivate the truths of the noble ones, but do not apprehend F.176.a the truths of the noble ones. They cultivate the meditative concentrations, but do not apprehend the meditative concentrations. They cultivate the immeasurable attitudes, but do not apprehend the immeasurable attitudes. They cultivate the formless absorptions, but do not apprehend the formless absorptions. They cultivate the eight liberations, but do not apprehend the liberations. They cultivate the nine serial steps of meditative absorption, but do not apprehend the serial steps of meditative absorption. They cultivate emptiness, but they do not apprehend emptiness. They cultivate signlessness, but they do not apprehend signlessness. They cultivate wishlessness, but they do not apprehend wishlessness. They cultivate the extrasensory powers, but they do not apprehend the extrasensory powers.

“They cultivate the meditative stabilities, but they do not apprehend the meditative stabilities. They cultivate the gateways of the dhāraṇīs, but they do not apprehend the gateways of the dhāraṇīs. They cultivate the ten powers of the tathāgatas, but they do not apprehend the powers of the tathāgatas. They cultivate the four fearlessnesses, but they do not apprehend the fearlessnesses. They cultivate the four kinds of exact knowledge, but they do not apprehend the kinds of exact knowledge. They cultivate great loving kindness, but they do not apprehend great loving kindness. They cultivate great compassion, but they do not apprehend great compassion. They cultivate the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas.

“They cultivate the fruit of entering the stream, but they do not apprehend the fruit of entering the stream. They cultivate the fruit of once-returner, but they do not apprehend the fruit of once-returner. They cultivate the fruit of non-returner, but they do not apprehend the fruit of non-returner. They cultivate arhatship, but they do not apprehend arhatship. F.176.b They cultivate individual enlightenment, but they do not apprehend individual enlightenment. They cultivate the knowledge of the aspects of the path, but they do not apprehend the knowledge of the aspects of the path. They cultivate all-aspect omniscience, but they do not apprehend all-aspect omniscience. They cultivate the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas.

“This, Śāradvatīputra, is the transcendental knowledge of bodhisattva great beings. Bodhisattva great beings who are endowed with this transcendental knowledge perfect all the qualities of the buddhas, but they do not observe all the qualities of the buddhas.

“Śāradvatīputra, thus there are also bodhisattva great beings who acquire and refine the five eyes when they practice the perfection of wisdom. If you ask what the five are, they are the eyes of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of a buddha.”

“Blessed Lord, what are the refined eyes of flesh of bodhisattva great beings?” asked Śāradvatīputra.

The Blessed One replied, “Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for one hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for two hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for three hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for four hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for five hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for six hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see F.177.a with their eyes of flesh for seven hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for eight hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for nine hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for a thousand yojanas.

“Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across Jambudvīpa. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across two continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across three continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a world system comprising the four great continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a thousand world systems.

“Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a million world systems. And, Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a great billionfold world system.^[174] Śāradvatīputra, these are the refined eyes of flesh of bodhisattva great beings.”

“Blessed Lord, what is the refined eye of divine clairvoyance of bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattvas cognize all within range of^[175] the divine clairvoyance of the gods of the Cāturmahārājika realm; bodhisattvas cognize F.177.b all within range of the divine clairvoyance of the gods of the Trayastriṃśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Yāma realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Tuṣita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Nirmāṇarati realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Paranirmitavaśavartin realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmakāyika realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmapurohita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahma­pārṣadya realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Mahābrahmā realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇābha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābhāsvara realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttaśubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇaśubha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubhakṛtsna realm.

Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛha realm;F.178.a bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttavṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇavṛha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛhatphala realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Avṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Atapa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudṛśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudarśana realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Akaniṣṭha realm.

“Śāradvatīputra, the gods of the Cāturmahārājika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Trayastriṃśa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Yāma realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Tuṣita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Nirmāṇarati realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Paranirmitavaśavartin realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Brahmakāyika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahmapurohita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahma­pārṣadya realm F.178.b do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Mahābrahmā realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Ābha realm; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Ābhāsvara realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Śubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Śubhakṛtsna realm do not cognize the divine clairvoyance of those bodhisattva great beings.

The gods of the Vṛha realm; the gods of the Parīttavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Vṛhatphala realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Avṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Atapa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Sudṛśa realm do not cognize the divine clairvoyance of those bodhisattva F.179.a great beings; the gods of the Sudarśana realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Akaniṣṭha realm do not cognize the divine clairvoyance of those bodhisattva great beings.

“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.

“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā.F.179.b With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.

“This, Śāradvatīputra, is the refined eye of divine clairvoyance of bodhisattva great beings.” B12

“What, Blessed Lord, is the refined eye of wisdom of bodhisattva great beings?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “with their refined eye of wisdom, there is nothing at all—conditioned or unconditioned, virtuous or nonvirtuous, basically unethical or not basically unethical, defiled or purified, mundane or supramundane, contaminated or uncontaminated—that bodhisattva great beings do not cognize. There is no phenomenon at all that bodhisattva great beings with their eye of wisdom have not seen, or have not heard, or of which they have not been aware, or which they have not comprehended. This, Śāradvatīputra, is the refined eye of wisdom of bodhisattva great beings.”

“What, F.180.a Blessed Lord, is the bodhisattva great beings’ refined eye of the Dharma?” asked Śāradvatīputra.

The Blessed One replied, “Here, Śāradvatīputra, with their refined eye of the Dharma, bodhisattva great beings know, ‘These persons are followers on account of faith; these persons are followers on account of Dharma.

“ ‘These persons dwell in emptiness, and the five faculties of these persons will arise through the emptiness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.

“ ‘These persons dwell in signlessness, and the five faculties of these persons will arise through the signlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake F.180.b the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.

“ ‘These persons dwell in wishlessness, and the five faculties of these persons will arise through the wishlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.’ F.181.a

“This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

“Moreover, Śāradvatīputra, bodhisattva great beings know^[176] that those who have understood that everything subject to origination, whatever it is, is subject to cessation will acquire the five faculties of faith and so on. This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

“Moreover, Śāradvatīputra, with their eye of the Dharma, bodhisattva great beings know, ‘These bodhisattva great beings, having first set their mind on enlightenment, practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom, and with those as the cause gain the faculty of faith and the faculty of perseverance. With skillful means they intentionally appropriate a body,

“ ‘These bodhisattva great beings, steadfast on account of the roots of virtuous actions, are reborn into great and lofty royal families; are reborn into great and lofty priestly families; are reborn into great and lofty householder families; are reborn among the gods of the Cāturmahārājika realm; are reborn among the gods of the Trayastriṃśa realm; are reborn among the gods of the Yāma realm; are reborn among the gods of the Tuṣita realm; are reborn among the gods of the Nirmāṇarati realm; and are reborn among the gods of the Paranirmitavaśavartin realm. Abiding in those realms, they will bring beings to maturity, make available to those beings all their requirements for happiness, and they will refine F.181.b the buddhafields, please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They will not fall to the level of the śrāvakas or to the level of the pratyekabuddhas. These bodhisattva great beings will be irreversible up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“This too, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

“Moreover, Śāradvatīputra, bodhisattva great beings know, ‘These bodhisattva great beings have been predicted to reach unsurpassed, perfect, complete enlightenment; these have not been predicted. These are definite; these are indefinite. These will be predicted; these will not be predicted. These are irreversible because they have attained the faculties, but those are not irreversible because they have not attained the faculties. These have perfected the extrasensory powers, while those have not perfected the extrasensory powers.

“ ‘These bodhisattva great beings with their perfected extrasensory powers proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.

“ ‘They proceed to the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.F.182.a They proceed to the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and please F.182.b the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.

They proceed to the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.

“ ‘These will attain the extrasensory powers, and those will not attain the extrasensory powers. These have attained the forbearance,^[177] and those have not attained the forbearance. These have attained the faculties, and those have not attained the faculties. The buddhafields of these bodhisattva great beings will be utterly pure and the buddhafields of those bodhisattva great beings will not be utterly pure. These bodhisattva great beings have the great aspiration and those bodhisattva great beings do not have the great aspiration.^[178] These have brought beings to maturity, and those have not brought beings to maturity.

“ ‘These bodhisattva great beings are praised by the blessed lord buddhas, throughout the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, and those are not praised. These bodhisattva great beings will stand alongside^[179] the blessed lord buddhas, and those will not stand alongside them. Having attained enlightenment, the lifespan of these bodhisattva great beings will be infinite, and the lifespan of those will be finite. F.183.a The luminosity, voice, and community of monks of these bodhisattva great beings will be immeasurable, while of those they will be measurable. These bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, will have a community of bodhisattvas, and those will not. These will engage in austerities, and those will not engage in them. These are in their final rebirth,^[180] and those are not in their final rebirth. These will sit upon the seat of enlightenment, and those will not sit there. These bodhisattva great beings will not face Māras, and those will face Māras.’

“Like this, then, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.”

Śāradvatīputra then asked, “Blessed Lord, what is the bodhisattva great beings’ refined eye of the buddhas?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, after the mind of enlightenment, become absorbed in the vajra-like meditative stability, and then attain all-aspect omniscience. They are endowed with the ten powers of the tathāgatas, endowed with the four fearlessnesses, endowed with the four kinds of exact knowledge, endowed with the eighteen distinct qualities of the buddhas, endowed with great loving kindness, endowed with great compassion, endowed with great empathetic joy, endowed with great equanimity, and endowed with the unobscured liberation of the buddhas.

“This is their eye. F.183.b Endowed with that eye, there is nothing at all that bodhisattva great beings do not see, do not hear, do not know, or do not comprehend. This, Śāradvatīputra, is the refined eye of the buddhas of the bodhisattva great beings who have fully awakened to unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who wish to refine and who want to acquire those five eyes should persevere in the six perfections.

“If you ask why, Śāradvatīputra, it is because there are no virtuous attributes that are not gathered in the six perfections. There are no attributes of the śrāvakas, no attributes of the pratyekabuddhas, no attributes of the bodhisattvas, and no attributes of the buddhas that are not gathered in the six perfections—all are. Śāradvatīputra, when those who speak correctly are required to speak of that in which all virtuous attributes are gathered, they speak of the perfection of wisdom. If you ask why, Śāradvatīputra, the perfection of wisdom generates^[181] the five eyes. Bodhisattva great beings who train in those five eyes will fully awaken to unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice this perfection of wisdom acquire perfection in the extrasensory powers and experience^[182] many facets of miraculous ability. They may even cause this mighty earth to shake. They can be one and become many. They can be many and become one. They can also experience themselves as appearing and as disappearing. With their body unobstructed they go right through walls, right through enclosures, and right through mountains, F.184.a as they would through the sky. They can also move through space, sitting with their legs crossed, like a bird on the wing. They also emerge up onto the earth and sink down into it, as they would do in water. They can walk on water, without sinking, as if on solid ground. They can also emit smoke and flames of fire, like a big bonfire.

“However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands, extending their power, up to Brahmaloka, with their physical bodies. Yet, they do not give rise to conceit on account of such miraculous abilities. If you ask why, it is because those abilities are essentially empty, essentially void, and essentially nonarising, so they do not apprehend those miraculous abilities on the basis of which they might give rise to conceit.

“Apart from focusing on omniscience, they do not entertain even just the thought of a miraculous ability or of manifesting a miraculous ability. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the facets of miraculous ability are realized.

“Since they have the refined divine sensory element of the ears, which surpasses that of human beings, they can hear the voices of gods and humans. However, they do not give rise to conceit on account of that divine sensory element of the ears, thinking, ‘I can hear voices,’ because they do not apprehend them as ears and voices because they are essentially empty, essentially void, and essentially nonarising. Apart from focusing on omniscience, they do not entertain even just the thought of a divine sensory element of the ears. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they accomplish the knowledge of the F.184.b extrasensory power through which the divine sensory element of the ears is realized.

“They can correctly cognize with their own minds the minds of other beings and the minds of other persons, exactly as they are. They correctly cognize greedy minds as greedy minds, and they correctly cognize minds free from desire as minds free from desire. They correctly cognize minds with hatred as minds with hatred, and they correctly cognize minds free from hatred as minds free from hatred. They correctly cognize minds with delusion as minds with delusion, and they correctly cognize minds free from delusion as minds free from delusion. They correctly cognize minds with craving as minds with craving, and they correctly cognize minds free from craving as minds free from craving. They correctly cognize minds with grasping as minds with grasping, and they correctly cognize minds free from grasping as minds free from grasping. They correctly cognize minds that are composed as minds that are composed, and they correctly cognize minds that are distracted as minds that are distracted. They correctly cognize minds that are circumscribed as minds that are circumscribed, and they correctly cognize minds that are expanded F.185.a as minds that are expanded. They correctly cognize minds that are broad as minds that are broad.^[183]

“They correctly cognize minds that have gotten bigger^[184] as minds that have gotten bigger, and they correctly cognize minds that are unlimited as minds that are unlimited. They correctly cognize minds that are in absorption as minds that are in absorption, and they correctly cognize minds that are not in absorption as minds that are not in absorption. They correctly cognize minds that are liberated as minds that are liberated, and they correctly cognize minds that are unliberated as minds that are unliberated. They correctly cognize minds that are contaminated as minds that are contaminated, and they correctly cognize minds that are uncontaminated as minds that are uncontaminated. They correctly cognize minds with a blemish as minds with a blemish, and they correctly cognize minds without a blemish as minds without a blemish. They correctly cognize minds that are surpassed as minds that are surpassed, and they correctly cognize minds that are unsurpassed as minds that are unsurpassed. Yet they do not give rise to conceit on account of this knowledge of other minds. It is thus, because the mind itself is inconceivable, so they do not give rise to the conceit F.185.b ‘I know.’ Because it is essentially empty, essentially void, and essentially nonarising, they do not apprehend a mind on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain either the thought of knowing minds, or even just the thought of manifesting the knowing of minds.

Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they manifest knowledge of the extrasensory power through which the minds and conduct of all beings are realized.

“They manifest many facets of the knowledge of the extrasensory power through which the recollection of past lives is realized. That is to say, they may recollect one thought, or they may recollect anything from that up to a hundred thoughts.

“They may recollect one day, or they may recollect anything from that up to a hundred days. They may recollect one month, or they may recollect anything from that up to a hundred months. They may recollect one year, or they may recollect anything from that up to a hundred years. They may recollect one eon, or they may recollect anything from that up to a hundred eons. They may recollect even many thousand eons. They may recollect even many hundred thousand eons. They may recollect even many hundred thousand ten million billion eons.

“ ‘I was in such-and-such a place, named so-and-so, in such-and-such a lineage, with such-and-such a birth status, following such-and-such a diet, with an allotted lifespan of such-and-such a duration, living for such-and-such a length of time. Thus, having died there I was born in such-and-such places, up to, and having died there then I took birth here.’ In this way, they can recollect in many details their own past lives and those of others, along with the conditions, the reasons for them, F.186.a and the bad they foretell.^[185] Yet, they do not give rise to conceit even on account of this knowledge of the extrasensory power through which the recollection of past lives is realized, because that knowledge is not knowledge—it is inconceivable. They do not give rise to the conceit ‘I know.’ It is thus because it is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any knowledge on the basis of which they would give rise to conceit.

“Apart from focusing on omniscience, they do not entertain even just a thought directed toward knowledge that recollects anything. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the recollection of past lives is realized.

“They cognize through their refined divine eye of clairvoyance, which surpasses the vision of humans, those beings who are dying, those who are reborn, those who are beautiful, those who are ugly, those who are excellent, those who are vile, those who dwell in the lower realms, and those who dwell in blissful realms. They cognize, ‘These beings misconduct themselves physically, these misconduct themselves verbally, and these misconduct themselves mentally. They deprecate sublime beings. Due to the causes and conditions of adopting wrong views, when they have died, they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells! These beings are endowed with noble conduct of the body. They are endowed with noble conduct of speech, and they are endowed with noble conduct of the mind. They do not deprecate sublime beings. Due to the causes and conditions of adopting correct views, when they have died, they will be reborn within the blissful and exalted realms!’ So it is that they correctly cognize F.186.b the births and deaths of all those included within the six classes of beings in all world systems of all ten directions within the whole infinity of the realm of phenomena and the very reaches of the realm of space. Yet, they do not give rise to conceit even on that account. That is because this eye is not an eye—it is inconceivable.

“They do not give rise to the conceit ‘I see.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend an eye on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain even just a thought of a divine eye of clairvoyance, or of manifesting the divine eye of clairvoyance. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the divine eye of clairvoyance is realized.

“They manifest knowledge of the extrasensory power through which the cessation of contaminants is realized, and yet do not acquire the level of the śrāvakas or the level of the pratyekabuddhas. Nor do they see anything at all that would become unsurpassed, perfect, complete enlightenment.

“With that extrasensory power, having attained the vajra-like meditative stability, they abandon all the propensities for afflicted mental states that cause linking up. Yet they do not give rise to conceit even on account of that extrasensory power through which the cessation of contaminants is realized, because that knowledge is not knowledge—it is inconceivable. They do not give rise to the conceit ‘I know.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any such extrasensory power realizing knowledge of the extinction of contaminants, on the basis of which they would give rise to conceit. Apart from F.187.a focusing on omniscience, they do not entertain even just a thought of a knowledge of the extinction of contaminants, or manifesting the knowledge of the extinction of contaminants.

“Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the cessation of contaminants is realized.

“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner and perfect the six extrasensory powers flourish through unsurpassed, perfect, complete enlightenment.

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of generosity, and also refine the path to all-aspect omniscience, because their minds are unattached, owing to the emptiness of the unlimited.^[186]

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of ethical discipline, and also refine the path to all-aspect omniscience, because they commit no offences, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of tolerance, and also refine the path to all-aspect omniscience, because they are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of perseverance, F.187.b and also refine the path to all-aspect omniscience, because their physical and mental perseverance is indefatigable, owing to the emptiness of the unlimited.

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of meditative concentration, and also refine the path to all-aspect omniscience, because their minds are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of wisdom, and also refine the path to all-aspect omniscience, because they do not apprehend thoughts of stupidity, owing to the emptiness of the unlimited. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they dwell in the six perfections and refine the path to all-aspect omniscience because they neither come nor go, and because they are without grasping, owing to the emptiness of the unlimited.

“In that regard, generosity is designated in relation to holding on to things. Ethical discipline is designated in relation to immorality. Tolerance is designated in relation to impatience. Perseverance is designated in relation to indolence. Meditative stability is designated in relation to lack of absorption. Wisdom is designated in relation to stupidity.

“They do not give rise to conceit, thinking, ‘I have crossed.’ They do not give rise to conceit, thinking, ‘I have not crossed.’ They do not give rise to conceit, thinking, ‘I am generous.’ They do not give rise to conceit, thinking, ‘I am not generous.’ F.188.a They do not give rise to conceit, thinking, ‘I have ethical discipline.’ They do not give rise to conceit, thinking, ‘I have poor discipline.’ They do not give rise to conceit, thinking, ‘My tolerance is excellent.’ They do not give rise to conceit, thinking, ‘I am angry.’ They do not give rise to conceit, thinking, ‘I am persevering.’ They do not give rise to conceit, thinking, ‘I am indolent.’ They do not give rise to conceit, thinking, ‘I am absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am not absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am wise.’ They do not give rise to conceit, thinking, ‘I am stupid.’ They do not give rise to conceit, thinking, ‘I am reviled.’ They do not give rise to conceit, thinking, ‘I receive homage.’ They do not give rise to conceit, thinking, ‘I am being served.’ They do not give rise to conceit, thinking, ‘I am not being served.’

“If you ask why, Śāradvatīputra, it is because something that has not arisen does not give rise to conceit, thinking, ‘I am reviled.’ It does not give rise to conceit, thinking, ‘I receive homage.’ It does not give rise to conceit, thinking, ‘I am being served.’ It does not give rise to conceit, thinking, ‘I am not being served.’ If you ask why, Śāradvatīputra, it is because the perfection of wisdom cuts off the arising of all conceit.

“In this regard, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, whatever good qualities they possess are not found in any śrāvakas or pratyekabuddhas. When they have perfected those good qualities, they also bring beings to maturity, refine the buddhafields, and also attain all-aspect omniscience.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they set their minds, in regard to all beings, F.188.b on the fact that they are the same, and having set their minds on the fact that all beings are the same, they will acquire sameness with respect to all phenomena. After they have acquired sameness with respect to all phenomena, they will establish all beings in sameness with respect to all phenomena. In this very life they become a pleasure to the blessed lord buddhas and dear^[187] to them; they also become a pleasure to all bodhisattvas, all śrāvakas, and all pratyekabuddhas and dear to them all. Wherever they are reborn, their eyes will never behold unpleasant sights. Their ears will not hear unpleasant sounds. Their noses will not smell unpleasant odors. Their tongues will not savor unpleasant tastes. Their bodies will not touch unpleasant tangibles. Their mental faculties will not experience unpleasant mental phenomena. Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom in that manner are not lacking in what is necessary for unsurpassed, perfect, complete enlightenment.”

While this teaching of the perfection of wisdom was being revealed, three hundred monks presented as an offering to the Blessed One their outer robes being properly worn,^[188] and set their minds on unsurpassed, perfect, complete enlightenment. Thereupon, the Blessed One smiled on that occasion, knowing the aspirations of those monks.

Then the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?” F.189.a

The Blessed One said to the venerable Ānanda, “Ānanda, when sixty-one eons have passed, during the eon called Starlike these three hundred monks will all appear in the world as tathāgatas, arhats, perfectly complete buddhas named Mahāśrī.^[189] Having died here, they will be reborn in the buddhafield of the tathāgata, arhat, perfectly complete Buddha Akṣobhya.^[190] Sixty thousand gods who frequent the realm of desire will also set their minds on unsurpassed, perfect, complete enlightenment, and they will also please the tathāgata, arhat, perfectly complete Buddha Maitreya. Right there they will go forth to homelessness and adopt chaste conduct. The tathāgata Maitreya too will prophesy their unsurpassed, perfect, complete enlightenment.”

Then, through the power of the Buddha, the four assemblies who were present on that occasion beheld ten thousand buddhas in the eastern direction, beheld ten thousand buddhas in the southern direction, beheld ten thousand buddhas in the western direction, beheld ten thousand buddhas in the northern direction, beheld ten thousand buddhas in the intermediate northeastern direction, beheld ten thousand buddhas in the intermediate southeastern direction, beheld ten thousand buddhas in the intermediate southwestern direction, beheld ten thousand buddhas in the intermediate northwestern direction, beheld ten thousand buddhas in the direction of the nadir, and beheld ten thousand buddhas in the direction of the zenith. F.189.b

Those attributes that are seen arrayed in the buddhafields of those blessed lord buddhas in those world systems are arrays of good qualities of buddhafields that are not seen in this world system of Patient Endurance. Ten thousand living beings in that assembly then made the following aspirational vow: “We should engage in the work that, when the work has been done, leads to our taking birth in those buddhafields.”^[191]

Then the Blessed One, aware of the aspiration of those children of good families, smiled. The venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One then asked, “Ānanda, do you see these ten thousand living beings?”

“I see them, Blessed One,” he replied.

“Ānanda,” said the Blessed One, “when these ten thousand living beings have passed away from here, they will be reborn in those buddhafields and will never be separated from the tathāgatas, arhats, perfectly complete buddhas. In the future, they will all emerge in the world as tathāgatas, arhats, perfectly complete buddhas named Vyūharāja.”

Then the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, and a multitude of other monks, all of whom had extrasensory powers, F.190.a as well as a multitude of bodhisattva great beings, and a multitude of monks, nuns, laymen, and laywomen, all addressed the Blessed One:

“Blessed Lord, this perfection of wisdom is the great perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the vast perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the sacred perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the best perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfect perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the supreme perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the excellent perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the noble perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unsurpassed perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is F.190.b the unrivaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unequaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfection of bodhisattva great beings that is equal to the unequaled. Blessed Lord, this perfection of wisdom is the unparalleled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the incomparable perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the bodhisattva great beings’ perfection of space.

“Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of intrinsic defining characteristics. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of all phenomena. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of an essential nature of nonentities. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the perfection of all attributes. Blessed Lord, this perfection of wisdom of bodhisattva great beings is endowed with all attributes. Blessed Lord, this, F.191.a the perfection of wisdom, is the uncrushable^[192] perfection of bodhisattva great beings.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have bestowed, are bestowing, and will bestow a gift that is equal to the unequaled. On account of that,^[193] they have perfected, are perfecting, and will perfect generosity that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have maintained, are maintaining, and will maintain ethical discipline that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect ethical discipline that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate tolerance that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect tolerance that is equal to the unequaled. On account of that, they have acquired, are acquiring, F.191.b and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have undertaken, are undertaking, and will undertake perseverance that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect perseverance that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have developed, are developing, and will develop meditative concentration that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect meditative concentration that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate wisdom F.192.a that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect wisdom that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.

“The Blessed Lord, too, through practicing just this perfection of wisdom also acquired physical forms equal to the unequaled; acquired feelings equal to the unequaled; acquired perceptions equal to the unequaled; acquired formative predispositions equal to the unequaled; and acquired consciousness equal to the unequaled. Having fully awakened to an enlightenment that is equal to the unequaled, you turned the wheel of the Dharma equal to the unequaled.

“Through practicing this perfection of wisdom, the blessed lord buddhas of the past also have acquired physical forms that are equal to the unequaled; have acquired feelings equal to the unequaled; have acquired perceptions equal to the unequaled; have acquired formative predispositions equal to the unequaled; and have acquired consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they have turned the wheel of the Dharma that is equal to the unequaled. Through practicing this perfection of wisdom, the blessed lord buddhas of the future also will acquire physical forms that are equal to the unequaled; will acquire F.192.b feelings equal to the unequaled; will acquire perceptions equal to the unequaled; will acquire formative predispositions equal to the unequaled; and will acquire consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they will turn the wheel of the Dharma that is equal to the unequaled. Through practicing this perfection of wisdom, the blessed lord buddhas of the present also are acquiring physical forms that are equal to the unequaled; are acquiring feelings equal to the unequaled; are acquiring perceptions equal to the unequaled; are acquiring formative predispositions equal to the unequaled; and are acquiring consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they are turning the wheel of the Dharma that is equal to the unequaled.

“Blessed Lord, since this is the case, bodhisattva great beings who want to perfect all attributes should make an effort at the perfection of wisdom. Blessed Lord, bodhisattva great beings who practice this perfection of wisdom are rightly paid homage by the world with its gods, humans, and asuras.”

All those great śrāvakas, and all those bodhisattva great beings, having spoken thus, the Blessed One said to them, “Children of good family, it is so! It is so! It is just as you have said! Those bodhisattva great beings who practice this perfection of wisdom deserve to be paid homage by the world with its gods, humans, and asuras.

“If you ask F.193.a why, it is because it is thanks to bodhisattva great beings that the world of humans becomes manifest in the world, that the world of gods becomes manifest in the world, that great and lofty royal families become manifest in the world, that great and lofty priestly families become manifest in the world, that great and lofty royal families become manifest in the world, and that wheel-turning emperors become manifest in the world; that the gods of the Cāturmahārājika realm become manifest in the world, that the gods of the Trayastriṃśa realm become manifest in the world, that the gods of the Yāma realm become manifest in the world, that the gods of the Tuṣita realm become manifest in the world, that the gods of the Nirmāṇarati realm become manifest in the world, and that the gods of the Paranirmitavaśavartin realm become manifest in the world; that the gods of the Brahmakāyika realm become manifest in the world, that the gods of the Brahmapurohita realm become manifest in the world, that the gods of the Brahma­pārṣadya realm become manifest in the world, and that the gods of the Mahābrahmā realm become manifest in the world; that the gods of the Ābha realm become manifest in the world, that the gods of the Parīttābha realm become manifest in the world, that the gods of the Apramāṇābha realm become manifest in the world, and that the gods of the Ābhāsvara realm become manifest in the world; that the gods of the Śubha gods realm in the world, that the gods of the Parīttaśubha realm become manifest in the world, that the gods of the Apramāṇaśubha realm become manifest in the world, and that the gods of the Śubhakṛtsna realm become manifest in the world; that the gods of the Vṛha realm become manifest in the world, that the gods of the Parīttavṛha realm become manifest in the world, that the gods of the Apramāṇavṛha realm become manifest F.193.b in the world, and that the gods of the Vṛhatphala realm become manifest in the world; that the gods of the Avṛha realm become manifest in the world, that the gods of the Atapa realm become manifest in the world, that the gods of the Sudṛśa realm become manifest in the world, that the gods of the Sudarśana realm become manifest in the world, and that the gods of the Akaniṣṭha realm become manifest in the world; and that those entering the stream become manifest in the world, that once-returners become manifest in the world, that non-returners become manifest in the world, that arhats become manifest in the world, that pratyekabuddhas become manifest in the world, that bodhisattvas become manifest in the world; and that the tathāgatas, arhats, perfectly complete buddhas become manifest in the world.

Children of good family, it is thanks to bodhisattva great beings that food, drink, vehicles, clothing, bedding, houses, sustenance, jewels, pearls, beryl,^[194] conch, quartz, coral, gold, and silver also become manifest in the world. Children of good family, all the necessities for the happiness of beings, be they for the human condition, those which work as materials for the gods, or for the happiness of perfect separation,^[195] all these, too, become manifest in the world thanks to bodhisattva great beings.

“If you ask why, O noble children, when bodhisattva great beings practice the conduct of a bodhisattva, they dwell in the six perfections. They themselves practice generosity and they also connect others with generosity. They themselves maintain ethical discipline and they also connect others with ethical discipline. They themselves cultivate F.194.a tolerance and they also connect others with tolerance. They themselves undertake perseverance and they also connect others with perseverance. They themselves develop meditative concentration, and they also connect others in meditative concentration. They themselves cultivate wisdom, and they also connect others with the cultivation of wisdom. It is thanks to bodhisattva great beings that beings practice the six perfections. Through practicing the six perfections, they will attain all mundane and supramundane excellences. So it is, children of good family, that bodhisattva great beings have set out for the benefit and happiness of all beings.”

Thereupon the Blessed One extended his tongue from his mouth, covering this great billionfold world system. Then, manifold lights of many diverse colors issued forth from his tongue, and, having issued forth, they permeated the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems F.194.b of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, with great luminosity; and permeated the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, with great luminosity.

Then, when the bodhisattva great beings of those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the western direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the northern direction from here, there is a world system called Patient Endurance. There, the tathāgata, F.195.a arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the eastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the southern direction from here, F.195.b there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the intermediate southwestern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?” F.196.a

Those blessed lord buddhas replied, “O children of good family, in the intermediate northwestern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue faculty from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the intermediate northeastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these F.196.b world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the intermediate southeastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems in the direction of the nadir from here, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the direction of the zenith from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then, when the bodhisattva great beings of those world systems in the direction of the zenith from here, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective F.197.a buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

Those blessed lord buddhas replied, “O children of good family, in the direction of the nadir from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then those bodhisattva great beings said to those blessed lord buddhas, “Blessed Lord, since that is the case, we too should go to see that blessed lord, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, to pay homage to him and venerate him, and also to see those bodhisattva great beings who have assembled from the ten directions, and to listen to the perfection of wisdom.”

Those blessed lord buddhas replied, “Go then, you children of good family, if you feel it is timely.”

Those bodhisattva great beings then bowed their heads toward the feet of the tathāgatas, arhats, perfectly complete buddhas, and circumambulated them, keeping them to their right, seven times. From the ten directions they brought many parasols, victory banners, and flags of the gods; flowers, garlands, perfumes, unguents, robes, golden flowers, F.197.b silver flowers, and so on; and approached the place where the blessed one, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, was seated, with much singing and music, drums and cymbals.

Then the gods of the Cāturmahārājika realm, and the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahma­pārṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, Vṛha, Parīttavṛha, Apramāṇavṛha and Vṛhatphala realms, as well as the gods of the Śuddhāvāsa Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha realms, also brought many divine flowers, garlands, perfumes, unguents, incense, and powders; divine blue lotuses, lotuses, red lotuses, and white lotuses; and divine mandārava, big mandārava, keśara flowers, and tamāla leaves,^[196] and approached the place where the blessed one, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, was seated. There those bodhisattva great beings and those gods sprinkled and scattered over the Blessed One, the tathāgata, arhat, perfectly complete Buddha Śākyamuni those flowers, garlands, perfumes, unguents, incense, powders, robes, parasols, victory banners, and flags of the gods. Those flowers and so on, having ascended into the sky over that great billionfold world system, remained there, a mansion of flowers, square in shape, with four pillars, equidimensional, F.198.a perfectly proportioned, delightful, and pleasant.

Thereupon, within that assembly, many hundreds of thousands of a hundred million billion living beings rose from their seats, placed the palms of their hands together, bowed toward the place where the Blessed One was seated, and made the following aspirational vow in the presence of the Blessed One: “Blessed Lord, in the future, may we too obtain all aspects of the attributes such as these that the tathāgata, arhat, perfectly complete buddha has obtained. May we too convene a saṅgha of śrāvakas such as this. May we too teach the Dharma in an assembly like this, just as the Tathāgata is demonstrating the Dharma here at the present time.”

Then the Blessed One, aware of the aspirational vow of those children of good families, and aware of their acceptance that phenomena are nonarising, do not cease, do not occasion anything, and do not appear, smiled.

Thereupon, the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground, and, placing his hands together in the gesture of homage to the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied, “Ānanda, a hundred billion trillion living beings in this assembly have attained the acceptance that phenomena are nonarising. In the future, when sixty-eight ten million eons have passed, during the eon called Puṣpākara, they will all become manifest in the world as tathāgatas, arhats, perfectly complete buddhas F.198.b named abhibodhyaṅga­puṣpa.”

Chapter 3

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired eloquence, or will he reveal it through the power of the Buddha?”

Then, through the power of the Buddha, the venerable Subhūti comprehended in his mind the thoughts of those bodhisattva great beings, those śrāvakas, and those gods, and said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, whatever the śrāvakas of the Blessed One say, whatever they teach, and whatever they expound, it is all through the power of the Tathāgata. None of the doctrines that the Tathāgata has taught contradict the nature of reality. It is in this way that those children of good family are training in that Dharma teaching and also actualizing such a nature of reality. Śāradvatīputra, it is just the Tathāgata who, through skillful means, F.199.a will teach the perfection of wisdom to bodhisattva great beings. Venerable Śāradvatīputra, this teaching of the perfection of wisdom for bodhisattva great beings is not within the capacity of any śrāvakas or pratyekabuddhas.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, you have spoken of ‘bodhisattvas, bodhisattvas,’ yet what is it that has the designation bodhisattva or perfection of wisdom? Blessed Lord, I do not observe any such ‘bodhisattva’ or ‘perfection of wisdom’ at all.

“Blessed Lord, since I do not observe those bodhisattva great beings, or that perfection of wisdom, or even that name ‘bodhisattva,’ which bodhisattva great beings should I teach and instruct, and in which perfection of wisdom?”

The Blessed One replied to the venerable Subhūti, “Subhūti, those—namely, the perfection of wisdom, a bodhisattva, and the term bodhisattva—are all mere names. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘being, being,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, F.199.b and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘self, self,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘life form, life form,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘living being, living being,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘life, life,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘individual, individual,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘person, person,’ for instance, F.200.a is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘one born of Manu, one born of Manu,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘a child of Manu, a child of Manu,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘agent, agent,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘instigator, instigator,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘motivator, motivator,’ for instance, is a name that is merely designated. F.200.b Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘inciter, inciter,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘experiencer, experiencer,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘instigator of an experiencer, instigator of an experiencer,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘knower, knower,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: that name that is the designation when you say ‘viewer, viewer,’ for instance, is a name that is merely designated. Apart from being used conventionally as a mere name and conventional term, anything that has been designated F.201.a neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, in the same way, the perfection of wisdom, a bodhisattva, and the term bodhisattva are all merely designated. Apart from being used conventionally as a mere name or conventional term, anything that has been designated neither arises nor ceases. These names neither exist internally nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: the term inner physical forms, for instance, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, it is like this: the term inner feelings, for instance, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, it is like this: the term inner perceptions, for instance, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, it is like this: the term inner formative predispositions, for instance, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. This name does not exist internally, nor does it exist externally, F.201.b and it cannot be apprehended in the absence of the two.

“Subhūti, it is like this: the term inner consciousness, for instance, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, in the same way, the perfection of wisdom, a bodhisattva, the term bodhisattva, and all those phenomena are simply mere designations for something. Apart from being used conventionally as a mere name and conventional term, a designation for something neither arises nor ceases. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, the eyes is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the eyes—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the ears is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the ears—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the nose is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the nose—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the tongue is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, F.202.a this designation for something—namely, the tongue—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the body is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the body—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the mental faculty is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the mental faculty—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, sights is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, sights—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, sounds is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, sounds—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, odors is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, odors—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, tastes is simply a mere designation for something. F.202.b Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, tastes—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, tangibles is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, tangibles—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, mental phenomena is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, mental phenomena—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the eyes is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the eyes—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of sights is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of sights—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of visual consciousness is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of visual consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, F.203.a and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the ears is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the ears—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of sounds is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of sounds—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of auditory consciousness is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of auditory consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the nose is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the nose—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of odors is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of odors—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of olfactory consciousness is simply a mere F.203.b designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of olfactory consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the tongue is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the tongue—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of tastes is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of tastes—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of gustatory consciousness is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of gustatory consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the body is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the body—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of tangibles is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, F.204.a this designation for something—namely, the sensory element of tangibles—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of tactile consciousness, is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of tactile consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of the mental faculty is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of the mental faculty—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of mental phenomena is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of mental phenomena—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, the sensory element of mental consciousness is simply a mere designation for something. Apart from being used conventionally as a mere name and conventional term, this designation for something—namely, the sensory element of mental consciousness—neither arises nor ceases. This name does not exist internally, nor does it exist externally, and it cannot be apprehended in the absence of the two.

“Subhūti, in the same way, the perfection of wisdom, a bodhisattva, and the term bodhisattva are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things—namely, the perfection of wisdom, F.204.ba bodhisattva, and the term bodhisattva—neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, it is like this: inner body, for instance, is being used conventionally as a mere name. Bones of the head is being used conventionally as a mere name; bones of the neck is being used conventionally as a mere name; shoulder blades is being used conventionally as a mere name; bones of the shoulders^[197] is being used conventionally as a mere name; bones of the spine is being used conventionally as a mere name; bones of the ribs is being used conventionally as a mere name; bones of the hips is being used conventionally as a mere name; bones of the thighs is being used conventionally as a mere name; bones of the shins is being used conventionally as a mere name; and bones of the feet is being used conventionally as a mere name. But these are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things—namely, bones of the head, bones of the neck, shoulder blades, bones of the shoulders, bones of the spine, bones of the ribs, bones of the hips, bones of the thighs, bones of the shins, and bones of the feet—neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, in the same way, these—the perfection of wisdom, a bodhisattva, and the term bodhisattva—are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things—namely, the perfection of wisdom, F.205.aa bodhisattva, and the term bodhisattva—neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“For example, Subhūti, it is like outer^[198]grass, trees, branches, leaves, and petals. They are all expressed conventionally with their diverse names, but apart from being used conventionally as mere names and conventional terms, they neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, in the same way, these—the perfection of wisdom, a bodhisattva, and the term bodhisattva—are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things—namely, the perfection of wisdom, a bodhisattva, and the term bodhisattva—neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“For example, Subhūti, simply the mere name of^[199]the blessed lord buddhas of the past remains.^[200] That name does not exist internally, nor does not it exist externally, and it cannot be apprehended in the absence of the two.

“For example, Subhūti, all those phenomena of dreams, echoes, reflections, illusions, mirages, the moon’s appearance in water, and a magical display of the tathāgata are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two. Subhūti, in the same way, all those phenomena—the perfection of wisdom, a bodhisattva, and the term F.205.bbodhisattva—are simply mere designations for something. Apart from being used conventionally as mere names and conventional terms, these designations for things neither arise nor cease. These names do not exist internally, nor do they exist externally, and they cannot be apprehended in the absence of the two.

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should train in names and conventional terms that are designations, in advice that is a designation, and in phenomena that are designations.

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner do not observe that physical forms are permanent, and do not observe that physical forms are impermanent. They do not observe that physical forms are happiness, and do not observe that physical forms are suffering. They do not observe that physical forms are a self, and do not observe that physical forms are nonself. They do not observe that physical forms are at peace, and do not observe that physical forms are not at peace. They do not observe that physical forms are empty, and do not observe that physical forms are not empty. They do not observe that physical forms are with signs, and do not observe that physical forms are signless. They do not observe that physical forms are with wishes, and do not observe that physical forms are wishless. They do not observe that physical forms are conditioned phenomena, and do not observe that physical forms are unconditioned phenomena. They do not observe that physical forms are defilement,F.206.a and do not observe that physical forms are purification. They do not observe that physical forms arise, and do not observe that physical forms cease. They do not observe that physical forms are void, and do not observe that physical forms are not void. They do not observe that physical forms are virtuous, and do not observe that physical forms are nonvirtuous. They do not observe that physical forms are basically unethical, and do not observe that physical forms are not basically unethical. They do not observe that physical forms are contaminated, and do not observe that physical forms are uncontaminated. They do not observe that physical forms are afflicted, and do not observe that physical forms are unafflicted. They do not observe that physical forms are mundane, and do not observe that physical forms are supramundane.

They do not observe that physical forms are saṃsāra, and do not observe that physical forms are nirvāṇa.

“They do not observe that feelings are permanent, and do not observe that feelings are impermanent. They do not observe that feelings are happiness, and do not observe that feelings are suffering. They do not observe that feelings are a self, and do not observe that feelings are nonself. They do not observe that feelings are at peace, F.206.b and do not observe that feelings are not at peace. They do not observe that feelings are empty, and do not observe that feelings are not empty. They do not observe that feelings are with signs, and do not observe that feelings are signless. They do not observe that feelings are with wishes, and do not observe that feelings are wishless. They do not observe that feelings are conditioned phenomena, and do not observe that feelings are unconditioned phenomena. They do not observe that feelings are defilement, and do not observe that feelings are purification. They do not observe that feelings arise, and do not observe that feelings cease. They do not observe that feelings are void, and do not observe that feelings are not void. They do not observe that feelings are virtuous, and do not observe that feelings are nonvirtuous. They do not observe that feelings are basically unethical, and do not observe that feelings are not basically unethical. They do not observe that feelings are contaminated, and do not observe that feelings are uncontaminated. They do not observe that feelings are afflicted, and do not observe that feelings are unafflicted. They do not observe that feelings are mundane, and do not observe that feelings are supramundane. They do not observe that feelings are saṃsāra, and do not observe that F.207.a feelings are nirvāṇa.

“They do not observe that perceptions are permanent, and do not observe that perceptions are impermanent. They do not observe that perceptions are happiness, and do not observe that perceptions are suffering. They do not observe that perceptions are a self, and do not observe that perceptions are nonself. They do not observe that perceptions are at peace, and do not observe that perceptions are not at peace. They do not observe that perceptions are empty, and do not observe that perceptions are not empty. They do not observe that perceptions are with signs, and do not observe that perceptions are signless. They do not observe that perceptions are with wishes, and do not observe that perceptions are wishless. They do not observe that perceptions are conditioned phenomena, and do not observe that perceptions are unconditioned phenomena. They do not observe that perceptions are defilement, and do not observe that perceptions are purification. They do not observe that perceptions arise, and do not observe that perceptions cease. They do not observe that perceptions are void, and do not observe that perceptions are not void. They do not observe that perceptions are virtuous, and do not observe that perceptions are nonvirtuous. They do not observe that perceptions are basically unethical, F.207.b and do not observe that perceptions are not basically unethical. They do not observe that perceptions are contaminated, and do not observe that perceptions are uncontaminated. They do not observe that perceptions are afflicted, and do not observe that perceptions are unafflicted. They do not observe that perceptions are mundane, and do not observe that perceptions are supramundane. They do not observe that perceptions are saṃsāra, and do not observe that perceptions are nirvāṇa.

“They do not observe that formative predispositions are permanent, and do not observe that formative predispositions are impermanent. They do not observe that formative predispositions are happiness, and do not observe that formative predispositions are suffering. They do not observe that formative predispositions are a self, and do not observe that formative predispositions are nonself. They do not observe that formative predispositions are at peace, and do not observe that formative predispositions are not at peace. They do not observe that formative predispositions are empty, and do not observe that formative predispositions are not empty. They do not observe that formative predispositions are with signs, and do not observe that formative predispositions are signless. They do not observe that formative predispositions are with wishes, and do not observe that formative predispositions are wishless. They do not observe that formative predispositions are conditioned phenomena, and do not observe that formative predispositions are unconditioned phenomena. They do not observe that formative predispositions F.208.a are defilement, and do not observe that formative predispositions are purification. They do not observe that formative predispositions arise, and do not observe that formative predispositions cease. They do not observe that formative predispositions are void, and do not observe that formative predispositions are not void. They do not observe that formative predispositions are virtuous, and do not observe that formative predispositions are nonvirtuous. They do not observe that formative predispositions are basically unethical, and do not observe that formative predispositions are not basically unethical. They do not observe that formative predispositions are contaminated, and do not observe that formative predispositions are uncontaminated.

They do not observe that formative predispositions are afflicted, and do not observe that formative predispositions are unafflicted. They do not observe that formative predispositions are mundane, and do not observe that formative predispositions are supramundane. They do not observe that formative predispositions are saṃsāra, and do not observe that formative predispositions are nirvāṇa.

“They do not observe that consciousness is permanent, and do not observe that consciousness is impermanent. They do not observe that consciousness is happiness, and do not observe that consciousness is suffering. They do not observe that consciousness is a self, and do not observe that consciousness is nonself. They do not observe that consciousness F.208.b is at peace, and do not observe that consciousness is not at peace. They do not observe that consciousness is empty, and do not observe that consciousness is not empty. They do not observe that consciousness is with a sign, and do not observe that consciousness is signless. They do not observe that consciousness is with wishes, and do not observe that consciousness is wishless. They do not observe that consciousness is a conditioned phenomenon, and do not observe that consciousness is an unconditioned phenomenon. They do not observe that consciousness is defilement, and do not observe that consciousness is purification. They do not observe that consciousness arises, and do not observe that consciousness ceases. They do not observe that consciousness is void, and do not observe that consciousness is not void. They do not observe that consciousness is virtuous, and do not observe that consciousness is nonvirtuous. They do not observe that consciousness is basically unethical, and do not observe that consciousness is not basically unethical. They do not observe that consciousness is contaminated, and do not observe that consciousness is uncontaminated. They do not observe that consciousness is afflicted,F.209.a and do not observe that consciousness is unafflicted. They do not observe that consciousness is mundane, and do not observe that consciousness is supramundane. They do not observe that consciousness is saṃsāra, and do not observe that consciousness is nirvāṇa.

“They do not observe that the eyes are permanent, and do not observe that the eyes are impermanent. They do not observe that the eyes are happiness, and do not observe that the eyes are suffering. They do not observe that the eyes are a self, and do not observe that the eyes are nonself. They do not observe that the eyes are at peace, and do not observe that the eyes are not at peace. They do not observe that the eyes are empty, and do not observe that the eyes are not empty. They do not observe that the eyes are with signs, and do not observe that the eyes are signless. They do not observe that the eyes are with wishes, and do not observe that the eyes are wishless. They do not observe that the eyes are conditioned phenomena, and do not observe that the eyes are unconditioned phenomena. They do not observe that the eyes are defilement, and do not observe that the eyes are purification. They do not observe that the eyes arise, and do not observe that the eyes cease. F.209.b They do not observe that the eyes are void, and do not observe that ‘the eyes are not void. They do not observe that the eyes are virtuous, and do not observe that the eyes are nonvirtuous. They do not observe that the eyes are basically unethical, and do not observe that the eyes are not basically unethical. They do not observe that the eyes are contaminated, and do not observe that the eyes are uncontaminated. They do not observe that the eyes are afflicted, and do not observe that the eyes are unafflicted. They do not observe that the eyes are mundane, and do not observe that the eyes are supramundane. They do not observe that the eyes are saṃsāra, and do not observe that the eyes are nirvāṇa.

“They do not observe that sights are permanent, and do not observe that sights are impermanent. They do not observe that sights are happiness, and do not observe that sights are suffering. They do not observe that sights are a self, and do not observe that sights are nonself. They do not observe that sights are at peace, and do not observe that sights are not at peace. They do not observe that sights are empty, and do not observe that sights are not empty. They do not observe that sights are with signs, and do not observe that sights are signless. F.210.a They do not observe that sights are with wishes, and do not observe that sights are wishless. They do not observe that sights are conditioned phenomena, and do not observe that sights are unconditioned phenomena. They do not observe that sights are defilement, and do not observe that sights are purification. They do not observe that sights arise, and do not observe that sights cease. They do not observe that sights are void, and do not observe that sights are not void. They do not observe that sights are virtuous, and do not observe that sights are nonvirtuous. They do not observe that sights are basically unethical, and do not observe that sights are not basically unethical. They do not observe that sights are contaminated, and do not observe that sights are uncontaminated. They do not observe that sights are afflicted, and do not observe that sights are unafflicted. They do not observe that sights are mundane, and do not observe that sights are supramundane. They do not observe that sights are saṃsāra, and do not observe that sights are nirvāṇa.

“They do not observe that visual consciousness is permanent, and do not observe that visual consciousness is impermanent.F.210.b They do not observe that visual consciousness is happiness, and do not observe that visual consciousness is suffering. They do not observe that visual consciousness is a self, and do not observe that visual consciousness is nonself. They do not observe that visual consciousness is at peace, and do not observe that visual consciousness is not at peace. They do not observe that visual consciousness is empty, and do not observe that visual consciousness is not empty. They do not observe that visual consciousness is with a sign, and do not observe that visual consciousness is signless. They do not observe that visual consciousness is with wishes, and do not observe that visual consciousness is wishless. They do not observe that visual consciousness is a conditioned phenomenon, and do not observe that visual consciousness is an unconditioned phenomenon. They do not observe that visual consciousness is defilement, and do not observe that visual consciousness is purification. They do not observe that visual consciousness arises, and do not observe that visual consciousness ceases. They do not observe that visual consciousness is void, and do not observe that visual consciousness is not void. They do not observe that visual consciousness is virtuous, and do not observe that visual consciousness F.211.a is nonvirtuous. They do not observe that visual consciousness is basically unethical, and do not observe that visual consciousness is not basically unethical. They do not observe that visual consciousness is contaminated, and do not observe that visual consciousness is uncontaminated. They do not observe that visual consciousness is afflicted, and do not observe that visual consciousness is unafflicted.

They do not observe that visual consciousness is mundane, and do not observe that visual consciousness is supramundane. They do not observe that visual consciousness is saṃsāra, and do not observe that visual consciousness is nirvāṇa.

“They do not observe that visually compounded sensory contact is permanent, and do not observe that visually compounded sensory contact is impermanent. They do not observe that visually compounded sensory contact is happiness, and do not observe that visually compounded sensory contact is suffering. They do not observe that visually compounded sensory contact is a self, and do not observe that visually compounded sensory contact is nonself. They do not observe that visually compounded sensory contact is at peace, and do not observe that visually compounded sensory contact is not at peace. They do not observe that visually compounded sensory contact is empty, and do not observe that visually compounded sensory contact F.211.b is not empty. They do not observe that visually compounded sensory contact is with a sign, and do not observe that visually compounded sensory contact is signless. They do not observe that visually compounded sensory contact is with wishes, and do not observe that visually compounded sensory contact is wishless. They do not observe that visually compounded sensory contact is a conditioned phenomenon, and do not observe that visually compounded sensory contact is an unconditioned phenomenon. They do not observe that visually compounded sensory contact is defilement, and do not observe that visually compounded sensory contact is purification. They do not observe that visually compounded sensory contact arises, and do not observe that visually compounded sensory contact ceases. They do not observe that visually compounded sensory contact is void, and do not observe that visually compounded sensory contact is not void. They do not observe that visually compounded sensory contact is virtuous, and do not observe that visually compounded sensory contact is nonvirtuous. They do not observe that visually compounded sensory contact is basically unethical, and do not observe that visually compounded sensory contact is not basically unethical.

They do not observe that visually compounded sensory contact is contaminated, and do not observe that visually compounded sensory contact is uncontaminated. They do not observe that visually compounded sensory contact is afflicted, and do not observe that visually compounded sensory contact is unafflicted. They do not observe that F.212.a visually compounded sensory contact is mundane, and do not observe that visually compounded sensory contact is supramundane. They do not observe that visually compounded sensory contact is saṃsāra, and do not observe that visually compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the eyes, sights, and visual consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, F.212.b and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa. B14

“They do not observe that the ears are permanent, and do not observe that the ears are impermanent. They do not observe that the ears are happiness, and do not observe that the ears are suffering. They do not observe that the ears are a self, and do not observe that the ears are nonself. They do not observe that the ears are at peace, and do not observe that the ears are not at peace. They do not observe that the ears are empty, and do not observe that the ears are not empty. They do not observe that the ears are with signs, and do not observe that the ears are signless. They do not observe that the ears are with wishes, and do not observe that the ears are wishless. They do not observe that the ears are conditioned phenomena, and do not observe that the ears are unconditioned phenomena. They do not observe that the ears are defilement, and do not observe that the ears are purification. F.213.a They do not observe that the ears arise, and do not observe that the ears cease. They do not observe that the ears are void, and do not observe that the ears are not void. They do not observe that the ears are virtuous, and do not observe that the ears are nonvirtuous. They do not observe that the ears are basically unethical, and do not observe that the ears are not basically unethical. They do not observe that the ears are contaminated, and do not observe that the ears are uncontaminated. They do not observe that the ears are afflicted, and do not observe that the ears are unafflicted. They do not observe that the ears are mundane, and do not observe that the ears are supramundane. They do not observe that the ears are saṃsāra, and do not observe that the ears are nirvāṇa.

“They do not observe that sounds are permanent, and do not observe that sounds are impermanent. They do not observe that sounds are happiness, and do not observe that sounds are suffering. They do not observe that sounds are a self, and do not observe that sounds are nonself. They do not observe that sounds are at peace, and do not observe that sounds are not at peace. They do not observe that sounds are empty, and do not observe that sounds are not empty. They do not observe that sounds are with signs, F.213.b and do not observe that sounds are signless. They do not observe that sounds are with wishes, and do not observe that sounds are wishless. They do not observe that sounds are conditioned phenomena, and do not observe that sounds are unconditioned phenomena. They do not observe that sounds are defilement, and do not observe that sounds are purification. They do not observe that sounds arise, and do not observe that sounds cease. They do not observe that sounds are void, and do not observe that sounds are not void. They do not observe that sounds are virtuous, and do not observe that sounds are nonvirtuous. They do not observe that sounds are basically unethical, and do not observe that sounds are not basically unethical. They do not observe that sounds are contaminated, and do not observe that sounds are uncontaminated. They do not observe that sounds are afflicted, and do not observe that sounds are unafflicted. They do not observe that sounds are mundane, and do not observe that sounds are supramundane. They do not observe that sounds are saṃsāra, and do not observe that sounds are nirvāṇa.

“They do not observe that auditory consciousness is permanent, and do not observe that auditory consciousness is impermanent. They do not observe that auditory consciousness is happiness, and do not observe that auditory consciousness F.214.a is suffering. They do not observe that auditory consciousness is a self, and do not observe that auditory consciousness is nonself. They do not observe that auditory consciousness is at peace, and do not observe that auditory consciousness is not at peace. They do not observe that auditory consciousness is empty, and do not observe that auditory consciousness is not empty. They do not observe that auditory consciousness is with a sign, and do not observe that auditory consciousness is signless. They do not observe that auditory consciousness is with wishes, and do not observe that auditory consciousness is wishless. They do not observe that auditory consciousness is a conditioned phenomenon, and do not observe that auditory consciousness is an unconditioned phenomenon. They do not observe that auditory consciousness is defilement, and do not observe that auditory consciousness is purification. They do not observe that auditory consciousness arises, and do not observe that auditory consciousness ceases. They do not observe that auditory consciousness is void, and do not observe that auditory consciousness is not void. They do not observe that auditory consciousness is virtuous, and do not observe that auditory consciousness is nonvirtuous. They do not observe that auditory consciousness F.214.b is basically unethical, and do not observe that auditory consciousness is not basically unethical. They do not observe that auditory consciousness is contaminated, and do not observe that auditory consciousness is uncontaminated. They do not observe that auditory consciousness is afflicted, and do not observe that auditory consciousness is unafflicted.

They do not observe that auditory consciousness is mundane, and do not observe that auditory consciousness is supramundane. They do not observe that auditory consciousness is saṃsāra, and do not observe that auditory consciousness is nirvāṇa.

“They do not observe that aurally compounded sensory contact is permanent, and do not observe that aurally compounded sensory contact is impermanent. They do not observe that aurally compounded sensory contact is happiness, and do not observe that aurally compounded sensory contact is suffering. They do not observe that aurally compounded sensory contact is a self, and do not observe that aurally compounded sensory contact is nonself. They do not observe that aurally compounded sensory contact is at peace, and do not observe that aurally compounded sensory contact is not at peace. They do not observe that aurally compounded sensory contact is empty, and do not observe that aurally compounded sensory contact is not empty. They do not observe that aurally compounded sensory contact is with a sign,F.215.a and do not observe that aurally compounded sensory contact is signless. They do not observe that aurally compounded sensory contact is with wishes, and do not observe that aurally compounded sensory contact is wishless. They do not observe that aurally compounded sensory contact is a conditioned phenomenon, and do not observe that aurally compounded sensory contact is an unconditioned phenomenon. They do not observe that aurally compounded sensory contact is defilement, and do not observe that aurally compounded sensory contact is purification. They do not observe that aurally compounded sensory contact arises, and do not observe that aurally compounded sensory contact ceases. They do not observe that aurally compounded sensory contact is void, and do not observe that aurally compounded sensory contact is not void. They do not observe that aurally compounded sensory contact is virtuous, and do not observe that aurally compounded sensory contact is nonvirtuous. They do not observe that aurally compounded sensory contact is basically unethical, and do not observe that aurally compounded sensory contact is not basically unethical.

They do not observe that aurally compounded sensory contact is contaminated, and do not observe that aurally compounded sensory contact is uncontaminated. They do not observe that aurally compounded sensory contact is afflicted, and do not observe that aurally compounded sensory contact is unafflicted. They do not observe that aurally compounded sensory contact is mundane, and do not observe that F.215.b aurally compounded sensory contact is supramundane. They do not observe that aurally compounded sensory contact is saṃsāra, and do not observe that aurally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, F.216.a and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the nose is permanent, and do not observe that the nose is impermanent. They do not observe that the nose is happiness, and do not observe that the nose is suffering. They do not observe that the nose is a self, and do not observe that the nose is nonself. They do not observe that the nose is at peace, and do not observe that the nose is not at peace. They do not observe that the nose is empty, and do not observe that the nose is not empty. They do not observe that the nose is with a sign, and do not observe that the nose is signless. They do not observe that the nose is with wishes, and do not observe that the nose is wishless. They do not observe that the nose is a conditioned phenomenon, and do not observe that the nose is an unconditioned phenomenon. They do not observe that the nose is defilement, and do not observe that the nose is purification. They do not observe that the nose arises, and do not observe that the nose ceases. They do not observe that the nose is void, and do not observe that the nose is not void. F.216.b They do not observe that the nose is virtuous, and do not observe that the nose is nonvirtuous. They do not observe that the nose is basically unethical, and do not observe that the nose is not basically unethical. They do not observe that the nose is contaminated, and do not observe that the nose is uncontaminated. They do not observe that the nose is afflicted, and do not observe that the nose is unafflicted. They do not observe that the nose is mundane, and do not observe that the nose is supramundane. They do not observe that the nose is saṃsāra, and do not observe that the nose is nirvāṇa.

“They do not observe that odors are permanent, and do not observe that odors are impermanent. They do not observe that odors are happiness, and do not observe that odors are suffering. They do not observe that odors are a self, and do not observe that odors are nonself. They do not observe that odors are at peace, and do not observe that odors are not at peace. They do not observe that odors are empty, and do not observe that odors are not empty. They do not observe that odors are with signs, and do not observe that odors are signless. They do not observe that odors are with wishes, and do not observe that odors are wishless. They do not observe that odors are conditioned phenomena, and do not observe that odors F.217.a are unconditioned phenomena. They do not observe that odors are defilement, and do not observe that odors are purification. They do not observe that odors arise, and do not observe that odors cease. They do not observe that odors are void, and do not observe that odors are not void. They do not observe that odors are virtuous, and do not observe that odors are nonvirtuous. They do not observe that odors are basically unethical, and do not observe that odors are not basically unethical. They do not observe that odors are contaminated, and do not observe that odors are uncontaminated. They do not observe that odors are afflicted, and do not observe that odors are unafflicted. They do not observe that odors are mundane, and do not observe that odors are supramundane. They do not observe that odors are saṃsāra, and do not observe that odors are nirvāṇa.

“They do not observe that olfactory consciousness is permanent, and do not observe that olfactory consciousness is impermanent. They do not observe that olfactory consciousness is happiness, and do not observe that olfactory consciousness is suffering. They do not observe that olfactory consciousness is a self, and do not observe that olfactory consciousness is nonself. They do not observe that F.217.b olfactory consciousness is at peace, and do not observe that olfactory consciousness is not at peace. They do not observe that olfactory consciousness is empty, and do not observe that olfactory consciousness is not empty. They do not observe that olfactory consciousness is with a sign, and do not observe that olfactory consciousness is signless. They do not observe that olfactory consciousness is with wishes, and do not observe that olfactory consciousness is wishless. They do not observe that olfactory consciousness is a conditioned phenomenon, and do not observe that olfactory consciousness is an unconditioned phenomenon. They do not observe that olfactory consciousness is defilement, and do not observe that olfactory consciousness is purification. They do not observe that olfactory consciousness arises, and do not observe that olfactory consciousness ceases. They do not observe that olfactory consciousness is void, and do not observe that olfactory consciousness is not void. They do not observe that olfactory consciousness is virtuous, and do not observe that olfactory consciousness is nonvirtuous. They do not observe that olfactory consciousness is basically unethical, and do not observe that olfactory consciousness is not basically unethical. They do not observe that olfactory consciousness is contaminated, and do not observe that olfactory consciousness F.218.a is uncontaminated. They do not observe that olfactory consciousness is afflicted, and do not observe that olfactory consciousness is unafflicted.

They do not observe that olfactory consciousness is mundane, and do not observe that olfactory consciousness is supramundane. They do not observe that olfactory consciousness is saṃsāra, and do not observe that olfactory consciousness is nirvāṇa.

“They do not observe that nasally compounded sensory contact is permanent, and do not observe that nasally compounded sensory contact is impermanent. They do not observe that nasally compounded sensory contact is happiness, and do not observe that nasally compounded sensory contact is suffering. They do not observe that nasally compounded sensory contact is a self, and do not observe that nasally compounded sensory contact is nonself. They do not observe that nasally compounded sensory contact is at peace, and do not observe that nasally compounded sensory contact is not at peace. They do not observe that nasally compounded sensory contact is empty, and do not observe that nasally compounded sensory contact is not empty. They do not observe that nasally compounded sensory contact is with a sign, and do not observe that nasally compounded sensory contact is signless. They do not observe that nasally compounded sensory contact is with wishes, and do not observe that nasally compounded sensory contact is wishless. They do not observe that nasally compounded sensory contact F.218.b is a conditioned phenomenon, and do not observe that nasally compounded sensory contact is an unconditioned phenomenon. They do not observe that nasally compounded sensory contact is defilement, and do not observe that nasally compounded sensory contact is purification. They do not observe that nasally compounded sensory contact arises, and do not observe that nasally compounded sensory contact ceases. They do not observe that nasally compounded sensory contact is void, and do not observe that nasally compounded sensory contact is not void. They do not observe that nasally compounded sensory contact is virtuous, and do not observe that nasally compounded sensory contact is nonvirtuous. They do not observe that nasally compounded sensory contact is basically unethical, and do not observe that nasally compounded sensory contact is not basically unethical.

They do not observe that nasally compounded sensory contact is contaminated, and do not observe that nasally compounded sensory contact is uncontaminated. They do not observe that nasally compounded sensory contact is afflicted, and do not observe that nasally compounded sensory contact is unafflicted. They do not observe that nasally compounded sensory contact is mundane, and do not observe that nasally compounded sensory contact is supramundane. They do not observe that nasally compounded sensory contact is saṃsāra, and do not observe that nasally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the nose, odors, F.219.a and olfactory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, F.219.b and do not observe that they are nirvāṇa.

“They do not observe that the tongue is permanent, and do not observe that the tongue is impermanent. They do not observe that the tongue is happiness, and do not observe that the tongue is suffering. They do not observe that the tongue is a self, and do not observe that the tongue is nonself. They do not observe that the tongue is at peace, and do not observe that the tongue is not at peace. They do not observe that the tongue is empty, and do not observe that the tongue is not empty. They do not observe that the tongue is with a sign, and do not observe that the tongue is signless. They do not observe that the tongue is with wishes, and do not observe that the tongue is wishless. They do not observe that the tongue is a conditioned phenomenon, and do not observe that the tongue is an unconditioned phenomenon. They do not observe that the tongue is defilement, and do not observe that the tongue is purification. They do not observe that the tongue arises, and do not observe that the tongue ceases. They do not observe that the tongue is void, and do not observe that the tongue is not void. They do not observe that the tongue is virtuous, and do not observe that the tongue is nonvirtuous. They do not observe that the tongue is basically unethical, and do not observe that the tongue is not basically unethical. They do not observe that the tongue is contaminated, F.220.a and do not observe that the tongue is uncontaminated. They do not observe that the tongue is afflicted, and do not observe that the tongue is unafflicted. They do not observe that the tongue is mundane, and do not observe that the tongue is supramundane. They do not observe that the tongue is saṃsāra, and do not observe that the tongue is nirvāṇa.

“They do not observe that tastes are permanent, and do not observe that tastes are impermanent. They do not observe that tastes are happiness, and do not observe that tastes are suffering. They do not observe that tastes are a self, and do not observe that tastes are nonself. They do not observe that tastes are at peace, and do not observe that tastes are not at peace. They do not observe that tastes are empty, and do not observe that tastes are not empty. They do not observe that tastes are with signs, and do not observe that tastes are signless. They do not observe that tastes are with wishes, and do not observe that tastes are wishless. They do not observe that tastes are conditioned phenomena, and do not observe that tastes are unconditioned phenomena. They do not observe that tastes are defilement, and do not observe that tastes are purification. They do not observe that tastes arise, and do not observe that tastes cease. F.220.b They do not observe that tastes are void, and do not observe that tastes are not void. They do not observe that tastes are virtuous, and do not observe that tastes are nonvirtuous. They do not observe that tastes are basically unethical, and do not observe that tastes are not basically unethical. They do not observe that tastes are contaminated, and do not observe that tastes are uncontaminated. They do not observe that tastes are afflicted, and do not observe that tastes are unafflicted. They do not observe that tastes are mundane, and do not observe that tastes are supramundane. They do not observe that tastes are saṃsāra, and do not observe that tastes are nirvāṇa.

“They do not observe that gustatory consciousness is permanent, and do not observe that gustatory consciousness is impermanent. They do not observe that gustatory consciousness is happiness, and do not observe that gustatory consciousness is suffering. They do not observe that gustatory consciousness is a self, and do not observe that gustatory consciousness is nonself. They do not observe that gustatory consciousness is at peace, and do not observe that gustatory consciousness is not at peace. They do not observe that gustatory consciousness is empty, and do not observe that gustatory consciousness is not empty. They do not observe that gustatory consciousness is with a sign,F.221.a and do not observe that gustatory consciousness is signless. They do not observe that gustatory consciousness is with wishes, and do not observe that gustatory consciousness is wishless. They do not observe that gustatory consciousness is a conditioned phenomenon, and do not observe that gustatory consciousness is an unconditioned phenomenon. They do not observe that gustatory consciousness is defilement, and do not observe that gustatory consciousness is purification. They do not observe that gustatory consciousness arises, and do not observe that gustatory consciousness ceases. They do not observe that gustatory consciousness is void, and do not observe that gustatory consciousness is not void. They do not observe that gustatory consciousness is virtuous, and do not observe that gustatory consciousness is nonvirtuous. They do not observe that gustatory consciousness is basically unethical, and do not observe that gustatory consciousness is not basically unethical. They do not observe that gustatory consciousness is contaminated, and do not observe that gustatory consciousness is uncontaminated. They do not observe that gustatory consciousness is afflicted, and do not observe that gustatory consciousness is unafflicted.

They do not observe that gustatory consciousness is mundane, and do not observe that gustatory consciousness is supramundane.F.221.b They do not observe that gustatory consciousness is saṃsāra, and do not observe that gustatory consciousness is nirvāṇa.

“They do not observe that lingually compounded sensory contact is permanent, and do not observe that lingually compounded sensory contact is impermanent. They do not observe that lingually compounded sensory contact is happiness, and do not observe that lingually compounded sensory contact is suffering. They do not observe that lingually compounded sensory contact is a self, and do not observe that lingually compounded sensory contact is nonself. They do not observe that lingually compounded sensory contact is at peace, and do not observe that lingually compounded sensory contact is not at peace. They do not observe that lingually compounded sensory contact is empty, and do not observe that lingually compounded sensory contact is not empty. They do not observe that lingually compounded sensory contact is with a sign, and do not observe that lingually compounded sensory contact is signless. They do not observe that lingually compounded sensory contact is with wishes, and do not observe that lingually compounded sensory contact is wishless. They do not observe that lingually compounded sensory contact is a conditioned phenomenon, and do not observe that lingually compounded sensory contact is an unconditioned phenomenon. They do not observe that lingually compounded sensory contact is defilement, and do not observe that lingually compounded sensory contact is purification. They do not observe that lingually compounded sensory contact arises, and do not observe that F.222.a lingually compounded sensory contact ceases. They do not observe that lingually compounded sensory contact is void, and do not observe that lingually compounded sensory contact is not void. They do not observe that lingually compounded sensory contact is virtuous, and do not observe that lingually compounded sensory contact is nonvirtuous.

They do not observe that lingually compounded sensory contact is basically unethical, and do not observe that lingually compounded sensory contact is not basically unethical. They do not observe that lingually compounded sensory contact is contaminated, and do not observe that lingually compounded sensory contact is uncontaminated. They do not observe that lingually compounded sensory contact is afflicted, and do not observe that lingually compounded sensory contact is unafflicted. They do not observe that lingually compounded sensory contact is mundane, and do not observe that lingually compounded sensory contact is supramundane. They do not observe that lingually compounded sensory contact is saṃsāra, and do not observe that lingually compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, F.222.b and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the body is permanent, and do not observe that the body is impermanent. They do not observe that the body is happiness, and do not observe that the body is suffering. They do not observe that the body F.223.a is a self, and do not observe that the body is nonself. They do not observe that the body is at peace, and do not observe that the body is not at peace. They do not observe that the body is empty, and do not observe that the body is not empty. They do not observe that the body is with a sign, and do not observe that the body is signless. They do not observe that the body is with wishes, and do not observe that the body is wishless. They do not observe that the body is a conditioned phenomenon, and do not observe that the body is an unconditioned phenomenon. They do not observe that the body is defilement, and do not observe that the body is purification. They do not observe that the body arises, and do not observe that the body ceases. They do not observe that the body is void, and do not observe that the body is not void. They do not observe that the body is virtuous, and do not observe that the body is nonvirtuous. They do not observe that the body is basically unethical, and do not observe that the body is not basically unethical. They do not observe that the body is contaminated, and do not observe that the body is uncontaminated. They do not observe that the body is afflicted, and do not observe that the body is unafflicted. They do not observe that the body is mundane, F.223.b and do not observe that the body is supramundane. They do not observe that the body is saṃsāra, and do not observe that the body is nirvāṇa.

“They do not observe that tangibles are permanent, and do not observe that tangibles are impermanent. They do not observe that tangibles are happiness, and do not observe that tangibles are suffering. They do not observe that tangibles are a self, and do not observe that tangibles are nonself. They do not observe that tangibles are at peace, and do not observe that tangibles are not at peace. They do not observe that tangibles are empty, and do not observe that tangibles are not empty. They do not observe that tangibles are with signs, and do not observe that tangibles are signless. They do not observe that tangibles are with wishes, and do not observe that tangibles are wishless. They do not observe that tangibles are conditioned phenomena, and do not observe that tangibles are unconditioned phenomena. They do not observe that tangibles are defilement, and do not observe that tangibles are purification. They do not observe that tangibles arise, and do not observe that tangibles cease. They do not observe that tangibles are void, and do not observe that tangibles are not void. They do not observe that tangibles are virtuous, and do not observe that F.224.a tangibles are nonvirtuous. They do not observe that tangibles are basically unethical, and do not observe that tangibles are not basically unethical. They do not observe that tangibles are contaminated, and do not observe that tangibles are uncontaminated. They do not observe that tangibles are afflicted, and do not observe that tangibles are unafflicted. They do not observe that tangibles are mundane, and do not observe that tangibles are supramundane. They do not observe that tangibles are saṃsāra, and do not observe that tangibles are nirvāṇa.

“They do not observe that tactile consciousness is permanent, and do not observe that tactile consciousness is impermanent. They do not observe that tactile consciousness is happiness, and do not observe that tactile consciousness is suffering. They do not observe that tactile consciousness is a self, and do not observe that tactile consciousness is nonself. They do not observe that tactile consciousness is at peace, and do not observe that tactile consciousness is not at peace. They do not observe that tactile consciousness is empty, and do not observe that tactile consciousness is not empty. They do not observe that tactile consciousness is with a sign, and do not observe that tactile consciousness is signless. They do not observe that tactile consciousness is with wishes, and do not observe that tactile consciousness is wishless. They do not observe that F.224.b tactile consciousness is a conditioned phenomenon, and do not observe that tactile consciousness is an unconditioned phenomenon. They do not observe that tactile consciousness is defilement, and do not observe that tactile consciousness is purification. They do not observe that tactile consciousness arises, and do not observe that tactile consciousness ceases. They do not observe that tactile consciousness is void, and do not observe that tactile consciousness is not void. They do not observe that tactile consciousness is virtuous, and do not observe that tactile consciousness is nonvirtuous. They do not observe that tactile consciousness is basically unethical, and do not observe that tactile consciousness is not basically unethical. They do not observe that tactile consciousness is contaminated, and do not observe that tactile consciousness is uncontaminated. They do not observe that tactile consciousness is afflicted, and do not observe that tactile consciousness is unafflicted.

They do not observe that tactile consciousness is mundane, and do not observe that tactile consciousness is supramundane. They do not observe that tactile consciousness F.225.a is saṃsāra, and do not observe that tactile consciousness is nirvāṇa.

“They do not observe that corporeally compounded sensory contact is permanent, and do not observe that corporeally compounded sensory contact is impermanent. They do not observe that corporeally compounded sensory contact is happiness, and do not observe that corporeally compounded sensory contact is suffering. They do not observe that corporeally compounded sensory contact is a self, and do not observe that corporeally compounded sensory contact is nonself. They do not observe that corporeally compounded sensory contact is at peace, and do not observe that corporeally compounded sensory contact is not at peace. They do not observe that corporeally compounded sensory contact is empty, and do not observe that corporeally compounded sensory contact is not empty. They do not observe that corporeally compounded sensory contact is with a sign, and do not observe that corporeally compounded sensory contact is signless. They do not observe that corporeally compounded sensory contact is with wishes, and do not observe that corporeally compounded sensory contact is wishless. They do not observe that corporeally compounded sensory contact is a conditioned phenomenon, and do not observe that corporeally compounded sensory contact is an unconditioned phenomenon. They do not observe that corporeally compounded sensory contact is defilement, and do not observe that corporeally compounded sensory contact is purification. They do not observe that corporeally compounded sensory contact arises,F.225.b and do not observe that corporeally compounded sensory contact ceases. They do not observe that corporeally compounded sensory contact is void, and do not observe that corporeally compounded sensory contact is not void. They do not observe that corporeally compounded sensory contact is virtuous, and do not observe that corporeally compounded sensory contact is nonvirtuous.

They do not observe that corporeally compounded sensory contact is basically unethical, and do not observe that corporeally compounded sensory contact is not basically unethical. They do not observe that corporeally compounded sensory contact is contaminated, and do not observe that corporeally compounded sensory contact is uncontaminated. They do not observe that corporeally compounded sensory contact is afflicted, and do not observe that corporeally compounded sensory contact is unafflicted. They do not observe that corporeally compounded sensory contact is mundane, and do not observe that corporeally compounded sensory contact is supramundane. They do not observe that corporeally compounded sensory contact is saṃsāra, and do not observe that corporeally compounded sensory contact is nirvāṇa.B15

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the body, tangibles, and tactile consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. F.226.a They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the mental faculty is permanent, and do not observe that the mental faculty is impermanent. They do not observe that the mental faculty is happiness,F.226.b and do not observe that the mental faculty is suffering. They do not observe that the mental faculty is a self, and do not observe that the mental faculty is nonself. They do not observe that the mental faculty is at peace, and do not observe that the mental faculty is not at peace. They do not observe that the mental faculty is empty, and do not observe that the mental faculty is not empty. They do not observe that the mental faculty is with a sign, and do not observe that the mental faculty is signless. They do not observe that the mental faculty is with wishes, and do not observe that the mental faculty is wishless. They do not observe that the mental faculty is a conditioned phenomenon, and do not observe that the mental faculty is an unconditioned phenomenon. They do not observe that the mental faculty is defilement, and do not observe that the mental faculty is purification. They do not observe that the mental faculty arises, and do not observe that the mental faculty ceases. They do not observe that the mental faculty is void, and do not observe that the mental faculty is not void. They do not observe that the mental faculty is virtuous, and do not observe that the mental faculty is nonvirtuous. They do not observe that the mental faculty is basically unethical, and do not observe that the mental faculty is not basically unethical. They do not observe that the mental faculty is contaminated, and do not observe that the mental faculty is uncontaminated. They do not observe that the mental faculty is afflicted, and do not observe that the mental faculty is unafflicted. They do not observe that the mental faculty F.227.a is mundane, and do not observe that the mental faculty is supramundane.

They do not observe that the mental faculty is saṃsāra, and do not observe that the mental faculty is nirvāṇa.

“They do not observe that mental phenomena are permanent, and do not observe that mental phenomena are impermanent. They do not observe that mental phenomena are happiness, and do not observe that mental phenomena are suffering. They do not observe that mental phenomena are a self, and do not observe that mental phenomena are nonself. They do not observe that mental phenomena are at peace, and do not observe that mental phenomena are not at peace. They do not observe that mental phenomena are empty, and do not observe that mental phenomena are not empty. They do not observe that mental phenomena are with signs, and do not observe that mental phenomena are signless. They do not observe that mental phenomena are with wishes, and do not observe that mental phenomena are wishless. They do not observe that mental phenomena are conditioned phenomena, and do not observe that mental phenomena are unconditioned phenomena. They do not observe that mental phenomena are defilement, and do not observe that mental phenomena are purification. They do not observe that mental phenomena arise, and do not observe that mental phenomena cease. They do not observe that mental phenomena are void, and do not observe that mental phenomena are not void. They do not observe that mental phenomena are virtuous, and do not observe that mental phenomena are nonvirtuous.F.227.b They do not observe that mental phenomena are basically unethical, and do not observe that mental phenomena are not basically unethical. They do not observe that mental phenomena are contaminated, and do not observe that mental phenomena are uncontaminated. They do not observe that mental phenomena are afflicted, and do not observe that mental phenomena are unafflicted. They do not observe that mental phenomena are mundane, and do not observe that mental phenomena are supramundane.

They do not observe that mental phenomena are saṃsāra, and do not observe that mental phenomena are nirvāṇa.

“They do not observe that mental consciousness is permanent, and do not observe that mental consciousness is impermanent. They do not observe that mental consciousness is happiness, and do not observe that mental consciousness is suffering. They do not observe that mental consciousness is a self, and do not observe that mental consciousness is nonself. They do not observe that mental consciousness is at peace, and do not observe that mental consciousness is not at peace. They do not observe that mental consciousness is empty, and do not observe that mental consciousness is not empty. They do not observe that mental consciousness is with a sign, and do not observe that mental consciousness is signless. They do not observe that mental consciousness is with wishes,F.228.a and do not observe that mental consciousness is wishless. They do not observe that mental consciousness is a conditioned phenomenon, and do not observe that mental consciousness is an unconditioned phenomenon. They do not observe that mental consciousness is defilement, and do not observe that mental consciousness is purification. They do not observe that mental consciousness arises, and do not observe that mental consciousness ceases. They do not observe that mental consciousness is void, and do not observe that mental consciousness is not void. They do not observe that mental consciousness is virtuous, and do not observe that mental consciousness is nonvirtuous. They do not observe that mental consciousness is basically unethical, and do not observe that mental consciousness is not basically unethical. They do not observe that mental consciousness is contaminated, and do not observe that mental consciousness is uncontaminated. They do not observe that mental consciousness is afflicted, and do not observe that mental consciousness is unafflicted.

They do not observe that mental consciousness is mundane, and do not observe that mental consciousness is supramundane.F.228.b They do not observe that mental consciousness is saṃsāra, and do not observe that mental consciousness is nirvāṇa.

“They do not observe that mentally compounded sensory contact is permanent, and do not observe that mentally compounded sensory contact is impermanent. They do not observe that mentally compounded sensory contact is happiness, and do not observe that mentally compounded sensory contact is suffering. They do not observe that mentally compounded sensory contact is a self, and do not observe that mentally compounded sensory contact is nonself. They do not observe that mentally compounded sensory contact is at peace, and do not observe that mentally compounded sensory contact is not at peace. They do not observe that mentally compounded sensory contact is empty, and do not observe that mentally compounded sensory contact is not empty. They do not observe that mentally compounded sensory contact is with a sign, and do not observe that mentally compounded sensory contact is signless. They do not observe that mentally compounded sensory contact is with wishes, and do not observe that mentally compounded sensory contact is wishless. They do not observe that mentally compounded sensory contact is a conditioned phenomenon, and do not observe that mentally compounded sensory contact is an unconditioned phenomenon. They do not observe that mentally compounded sensory contact is defilement, and do not observe that mentally compounded sensory contact is purification. They do not observe that mentally compounded sensory contact arises, and do not observe that F.229.a mentally compounded sensory contact ceases. They do not observe that mentally compounded sensory contact is void, and do not observe that mentally compounded sensory contact is not void. They do not observe that mentally compounded sensory contact is virtuous, and do not observe that mentally compounded sensory contact is nonvirtuous. They do not observe that mentally compounded sensory contact is basically unethical, and do not observe that mentally compounded sensory contact is not basically unethical.

They do not observe that mentally compounded sensory contact is contaminated, and do not observe that mentally compounded sensory contact is uncontaminated. They do not observe that mentally compounded sensory contact is afflicted, and do not observe that mentally compounded sensory contact is unafflicted. They do not observe that mentally compounded sensory contact is mundane, and do not observe that mentally compounded sensory contact is supramundane. They do not observe that mentally compounded sensory contact is saṃsāra, and do not observe that mentally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, F.229.b and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe that that perfection of wisdom, that bodhisattva, or that term bodhisattva are present in the conditioned element. They do not observe that they are present in the unconditioned element.

“If you ask why,F.230.a Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not mentally construct and do not conceptualize any of those phenomena.^[201] When they practice the perfection of wisdom they remain in a state without conceptualization, and in order to cultivate^[202] the applications of mindfulness, while practicing the perfection of wisdom, apart from focusing their attention on all-aspect omniscience, they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the correct exertions, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the supports for miraculous ability, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva.

Nor do they observe F.230.b the buddhas. They do not even observe the name buddha. In order to cultivate the faculties, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the powers, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the branches of enlightenment, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the path, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom.F.231.a Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the perfection of generosity, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of ethical discipline, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of tolerance, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe F.231.b the name buddha. In order to cultivate the perfection of perseverance, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of meditative concentration, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of wisdom, while practicing the perfection of wisdom they do not observe a perfection of wisdom.

Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the emptiness of internal phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas.F.232.a They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of external phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of external and internal phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of emptiness, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of great extent, while practicing the perfection of wisdom they do not observe a perfection of wisdom.F.232.b Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of ultimate reality, while practicing the perfection of wisdom they do not observe a perfection of wisdom.

Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of conditioned phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of unconditioned phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness F.233.a of the unlimited, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of that which has neither beginning nor end, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of nonexclusion, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas.

They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of inherent nature, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe F.233.b the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of all phenomena, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of intrinsic defining characteristics, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of that which cannot be apprehended, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of nonentities, while practicing the perfection of wisdom F.234.a they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas.

They do not even observe the name buddha. In order to cultivate the emptiness of essential nature, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the emptiness of an essential nature of nonentities, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the truths of the noble ones, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva.F.234.b Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the meditative concentrations, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the immeasurable attitudes, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the formless absorptions, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the eight liberations, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe F.235.a the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the nine serial steps of meditative absorption, while practicing the perfection of wisdom they do not observe a perfection of wisdom.

Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the emptiness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the signlessness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. F.235.b Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the wishlessness gateway to liberation, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the extrasensory powers, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the meditative stabilities, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the dhāraṇī gateways, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe F.236.a the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the ten powers of the tathāgatas, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the four fearlessnesses, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the four kinds of exact knowledge, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. F.236.b They do not even observe the name buddha. In order to cultivate the eighteen distinct qualities of the buddhas, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“Those bodhisattva great beings, when they practice the perfection of wisdom, absolutely understand the characteristics of a phenomenon that define it as a phenomenon, and those characteristics of a phenomenon that define it as a phenomenon are that it neither becomes defiled nor does it become purified.

“So, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should comprehend that it is just a designation that is a name or conventional term for something. Having thus comprehended that it is just a designation that is a name or conventional term for something, they will not be attached to physical forms, will not be attached to feelings, will not be attached to perceptions, will not be attached to formative predispositions, and will not be attached to consciousness.

“They will not be attached to the eyes. They will not be attached to sights. They will not be attached to visual consciousness. They will not be attached to visually compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the eyes, sights, and visual consciousness. They will not be attached F.237.a to the ears. They will not be attached to sounds. They will not be attached to auditory consciousness. They will not be attached to aurally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness. They will not be attached to the nose. They will not be attached to odors. They will not be attached to olfactory consciousness. They will not be attached to nasally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the nose, odors, and olfactory consciousness. They will not be attached to the tongue. They will not be attached to tastes. They will not be attached to gustatory consciousness. They will not be attached to lingually compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness. They will not be attached to the body. They will not be attached to tangibles. They will not be attached to tactile consciousness. They will not be attached to corporeally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the body, tangibles, and tactile consciousness.

They will not be attached to the mental faculty. They will not be attached to mental phenomena. They will not be attached F.237.b to mental consciousness. They will not be attached to mentally compounded sensory contact. They will not even be attached to feelings of happiness, or suffering, or neither happiness nor suffering conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness.

“They will not be attached to the perfection of generosity, will not be attached to the perfection of ethical discipline, will not be attached to the perfection of tolerance, will not be attached to the perfection of perseverance, will not be attached to the perfection of meditative concentration, and will not be attached to the perfection of wisdom. They will not even be attached to their names or their defining characteristics.

“They will not even be attached to the body of a bodhisattva.

“They will not be attached to the eyes of flesh, will not be attached to the eye of divine clairvoyance, will not be attached to the eye of wisdom, will not be attached to the eye of the Dharma, and will not be attached to the eye of the buddhas.

“They will not be attached to the perfection of the extrasensory powers.

“They will not be attached to the emptiness of internal phenomena. They will not be attached to the emptiness of external phenomena. They will not be attached to the emptiness of external and internal phenomena. They will not be attached to the emptiness of emptiness. They will not be attached to the emptiness of great extent. They will not be attached to the emptiness of ultimate reality. They will not be attached to the emptiness of conditioned phenomena. They will not be attached to the emptiness of unconditioned phenomena. They will not be attached to the emptiness of the unlimited. They will not be attached to the emptiness of that which has neither beginning nor end. F.238.a They will not be attached to the emptiness of nonexclusion. They will not be attached to the emptiness of inherent nature. They will not be attached to the emptiness of all phenomena. They will not be attached to the emptiness of intrinsic defining characteristics. They will not be attached to the emptiness of that which cannot be apprehended. They will not be attached to the emptiness of nonentities. They will not be attached to the emptiness of essential nature. They will not be attached to the emptiness of an essential nature of nonentities.

“They will not be attached to the applications of mindfulness. They will not be attached to the correct exertions. They will not be attached to the supports for miraculous ability. They will not be attached to the faculties. They will not be attached to the powers. They will not be attached to the branches of enlightenment. They will not be attached to the noble eightfold path.

“They will not be attached to the truths of the noble ones. They will not be attached to the meditative concentrations. They will not be attached to the immeasurable attitudes. They will not be attached to the formless absorptions. They will not be attached to the eight liberations. They will not be attached to the nine serial steps of meditative absorption. They will not be attached to emptiness. They will not be attached to signlessness. They will not be attached to wishlessness. They will not be attached to the extrasensory powers. They will not be attached to the meditative stabilities. They will not be attached to the dhāraṇī gateways. They will not be attached to the ten powers of the tathāgatas. They will not be attached F.238.b to the four fearlessnesses. They will not be attached to the four kinds of exact knowledge. They will not be attached to great loving kindness. They will not be attached to great compassion. They will not be attached to the eighteen distinct qualities of the buddhas.

“They will not be attached to the real nature. They will not be attached to the very limit of reality. They will not be attached to the realm of phenomena. They will not be attached to the maturation of beings. They will not be attached to the refinement of the buddhafields. They will not be attached to skillful means.

“If you ask why, it is because something that might be attached, something on account of which it becomes attached, and something to which it might be attached—all such phenomena do not exist.^[203]

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner will flourish through the perfection of generosity. They will flourish through the perfection of ethical discipline. They will flourish through the perfection of tolerance. They will flourish through the perfection of perseverance. They will flourish through the perfection of meditative concentration. And they will flourish through the perfection of wisdom.

“They enter into a bodhisattva’s maturity,^[204] and ascend to the level at which progress has become irreversible. They will perfect the extrasensory powers, and having indeed perfected the extrasensory powers, they will work to bring beings to maturity, and to serve, respect, honor, and worship the blessed lord buddhas. They move from buddhafield to buddhafield F.239.a in order to refine a buddhafield and behold the blessed lord buddhas. And, having seen those blessed lord buddhas, they will also manifest the roots of virtue through which they seek to serve, respect, honor, and worship those blessed lord buddhas. Also, through those roots of virtue they will be born in proximity to those blessed lord buddhas. They will hear the Dharma from those blessed lord buddhas, and the continuum of the doctrine they have heard will never be interrupted until they have fully awakened in unsurpassed, perfect, complete enlightenment. They will obtain the dhāraṇī gateways and they will also obtain the gateways of the meditative stabilities.

“Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus comprehend those designations that are the names and conventional terms for things. B16

“You have asked, Subhūti, ‘Blessed Lord, you have spoken of “bodhisattvas, bodhisattvas…” ’^[205] Do you think, Subhūti, that a bodhisattva is physical forms?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than physical forms?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in^[206] physical forms?”

“No, Blessed Lord,” he replied. F.239.b

The Blessed One then asked, “Subhūti, do you think that physical forms are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of physical forms?”^[207]

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that feelings are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than F.240.a perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that perceptions are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that formative predispositions are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than F.240.b consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the eyes are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the ears?” F.241.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the ears are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the nose is a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that anything other than the nose is a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the nose is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, F.241.b “Subhūti, do you think that a bodhisattva is the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the tongue is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the body is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the F.242.a absence of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the mental faculty is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sights?

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that sights are in a bodhisattva?” F.242.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that sounds are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in odors?”

“No, Blessed Lord,” he replied. F.243.a

The Blessed One then asked, “Subhūti, do you think that odors are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that tastes are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that tangibles F.243.b are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that mental phenomena are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.244.a a bodhisattva is anything other than the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of the eyes is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of sights is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of sights?”

“No, F.244.b Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of visual consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of the ears F.245.a is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of sounds is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of auditory consciousness?” F.245.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of auditory consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of the nose is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think F.246.a that a bodhisattva is the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of odors is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of olfactory consciousness is in a bodhisattva?” F.246.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the tongue?

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of the tongue is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of tastes?” F.247.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of tastes is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of gustatory consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One F.247.b then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of the body is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of tangibles is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of tangibles?”

“No, F.248.a Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of tactile consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One F.248.b then asked, “Subhūti, do you think that the sensory element of the mental faculty is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of mental phenomena is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the sensory element of mental consciousness?”

“No, F.249.a Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the sensory element of mental consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the earth element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think F.249.b that a bodhisattva is the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the water element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the fire element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think F.250.a that a bodhisattva is the absence of the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the wind element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the space element?”

“No, Blessed Lord,” he replied. F.250.b

The Blessed One then asked, “Subhūti, do you think that the space element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the consciousness element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is F.251.a anything other than ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that ignorance is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that formative predispositions are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.251.b a bodhisattva is anything other than consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that name and form are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One F.252.a then asked, “Subhūti, do you think that a bodhisattva is the absence of name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the six sense fields are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sensory contact?” F.252.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that sensory contact is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that sensation is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than craving?” F.253.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that craving is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that grasping is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the rebirth process?

“No, Blessed Lord,” he replied. F.253.b

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the rebirth process is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that birth is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of birth?”

“No, F.254.a Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is aging and death?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than aging and death?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in aging and death?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that aging and death are in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of aging and death?”

“No, Blessed Lord,” he replied. B17

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of physical forms?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of physical forms?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of physical forms?” F.254.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of physical forms is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of physical forms?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of feelings is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of feelings?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.255.a a bodhisattva is anything other than the real nature of perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of perceptions is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of perceptions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of formative predispositions is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is F.255.b the absence of the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the eyes?”

“No, F.256.a Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the eyes is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the ears is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, F.256.b “Subhūti, do you think that a bodhisattva is anything other than the real nature of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the nose is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the tongue is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One F.257.a then asked, “Subhūti, do you think that a bodhisattva is the real nature of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the body is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the mental faculty is in a bodhisattva?”

“No, Blessed Lord,” F.257.b he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of sights is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of sounds?” F.258.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of sounds is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of odors is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.258.b a bodhisattva is anything other than the real nature of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of tastes is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of tangibles is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.259.a a bodhisattva is the real nature of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of mental phenomena is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the eyes is F.259.b in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the eyes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of sights is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of sights?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of visual consciousness?” F.260.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of visual consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of visual consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the ears?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the ears is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the ears?” F.260.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of sounds is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of sounds?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of auditory consciousness?” F.261.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of auditory consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of auditory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the nose is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the nose?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of odors?”

“No, Blessed Lord,” F.261.b he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of odors is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of odors?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of olfactory consciousness is in a bodhisattva?” F.262.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of olfactory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the tongue is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the tongue?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of tastes?” F.262.b

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of tastes is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of tastes?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of gustatory consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is F.263.a the absence of the real nature of the sensory element of gustatory consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the body is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the body?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is F.263.b in the real nature of the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of tangibles is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of tangibles?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of tactile consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of tactile consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.264.a a bodhisattva is the real nature of the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of the mental faculty is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of the mental faculty?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of mental phenomena is F.264.b in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of mental phenomena?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the sensory element of mental consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the sensory element of mental consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of F.265.a the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the earth element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the earth element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the water element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the water element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the water element?”

“No, Blessed Lord,” he replied. F.265.b

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the fire element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the fire element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the wind element is F.266.a in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the wind element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the space element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the space element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that F.266.b a bodhisattva is anything other than the real nature of the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the consciousness element is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the consciousness element?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of ignorance?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of ignorance is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of ignorance?” F.267.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of formative predispositions is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of consciousness?”

“No, F.267.b Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of consciousness is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of name and form is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of name and form?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, F.268.a “Subhūti, do you think that a bodhisattva is anything other than the real nature of the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the six sense fields is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the six sense fields?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of sensory contact is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is F.268.b the absence of the real nature of sensory contact?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of sensation is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of sensation?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, F.269.a “Subhūti, do you think that the real nature of craving is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of craving?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of grasping is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of grasping?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of the rebirth process?”

“No, F.269.b Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of the rebirth process is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of the rebirth process?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of birth is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of birth?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the real nature of aging and death?” F.270.a

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is anything other than the real nature of aging and death?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is in the real nature of aging and death?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that the real nature of aging and death is in a bodhisattva?”

“No, Blessed Lord,” he replied.

The Blessed One then asked, “Subhūti, do you think that a bodhisattva is the absence of the real nature of aging and death?”

“No, Blessed Lord,” he replied. B18

“Subhūti, for what reason have you said that physical forms are not a bodhisattva, that anything other than physical forms is not a bodhisattva, that a bodhisattva is not in physical forms, that physical forms are not in a bodhisattva, and that the absence of physical forms is not a bodhisattva; that feelings are not a bodhisattva, that anything other than feelings is not a bodhisattva, that a bodhisattva is not in feelings, that feelings are not in a bodhisattva, and that the absence of feelings is not a bodhisattva; that perceptions are not a bodhisattva,F.270.b that anything other than perceptions is not a bodhisattva, that a bodhisattva is not in perceptions, that perceptions are not in a bodhisattva, and that the absence of perceptions is not a bodhisattva; that formative predispositions are not a bodhisattva, that anything other than formative predispositions is not a bodhisattva, that a bodhisattva is not in formative predispositions, that formative predispositions are not in a bodhisattva, and that the absence of formative predispositions is not a bodhisattva; and that consciousness is not a bodhisattva, that anything other than consciousness is not a bodhisattva, that a bodhisattva is not in consciousness, that consciousness is not in a bodhisattva, and that the absence of consciousness is not a bodhisattva; that the eyes are not a bodhisattva, that anything other than the eyes is not a bodhisattva, that a bodhisattva is not in the eyes, that the eyes are not in a bodhisattva, and that the absence of the eyes is not a bodhisattva; that the ears are not a bodhisattva, that anything other than the ears is not a bodhisattva, that a bodhisattva is not in the ears, that the ears are not in a bodhisattva, and that the absence of the ears is not a bodhisattva; that the nose is not a bodhisattva, that anything other than the nose is not a bodhisattva, that a bodhisattva is not in the nose, that the nose is not in a bodhisattva, and that the absence of the nose is not a bodhisattva; that the tongue is not a bodhisattva, that anything other than the tongue is not a bodhisattva, that a bodhisattva is not in the tongue, that the tongue is not in a bodhisattva,F.271.a and that the absence of the tongue is not a bodhisattva; that the body is not a bodhisattva, that anything other than the body is not a bodhisattva, that a bodhisattva is not in the body, that the body is not in a bodhisattva, and that the absence of the body is not a bodhisattva; and that the mental faculty is not a bodhisattva, that anything other than the mental faculty is not a bodhisattva, that a bodhisattva is not in the mental faculty, that the mental faculty is not in a bodhisattva, and that the absence of the mental faculty is not a bodhisattva; that sights are not a bodhisattva, that anything other than sights is not a bodhisattva, that a bodhisattva is not in sights, that sights are not in a bodhisattva, and that the absence of sights is not a bodhisattva; that sounds are not a bodhisattva, that anything other than sounds is not a bodhisattva, that a bodhisattva is not in sounds, that sounds are not in a bodhisattva, and that the absence of sounds is not a bodhisattva; that odors are not a bodhisattva, that anything other than odors is not a bodhisattva,

that a bodhisattva is not in odors, that odors are not in a bodhisattva, and that the absence of odors is not a bodhisattva; that tastes are not a bodhisattva, that anything other than tastes is not a bodhisattva, that a bodhisattva is not in tastes, that tastes are not in a bodhisattva, and that the absence of tastes is not a bodhisattva; that tangibles are not a bodhisattva, that anything other than tangibles is not a bodhisattva,F.271.b that a bodhisattva is not in tangibles, that tangibles are not in a bodhisattva, and that the absence of tangibles is not a bodhisattva; and that mental phenomena are not a bodhisattva, that anything other than mental phenomena is not a bodhisattva, that a bodhisattva is not in mental phenomena, that mental phenomena are not in a bodhisattva, and that the absence of mental phenomena is not a bodhisattva; that the sensory element of the eyes is not a bodhisattva, that anything other than the sensory element of the eyes is not a bodhisattva, that a bodhisattva is not in the sensory element of the eyes, that the sensory element of the eyes is not in a bodhisattva, and that the absence of the sensory element of the eyes is not a bodhisattva; that the sensory element of sights is not a bodhisattva, that anything other than the sensory element of sights is not a bodhisattva, that a bodhisattva is not in the sensory element of sights, that the sensory element of sights is not in a bodhisattva, and that the absence of the sensory element of sights is not a bodhisattva; and that the sensory element of visual consciousness is not a bodhisattva, that anything other than the sensory element of visual consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of visual consciousness, that the sensory element of visual consciousness is not in a bodhisattva, and that the absence of the sensory element of visual consciousness is not a bodhisattva; that the sensory element of the ears is not a bodhisattva, that anything other than the sensory element of the ears is not a bodhisattva, that a bodhisattva is not in the sensory element of the ears, that the sensory element of the ears is not in a bodhisattva, and that the absence F.272.a of the sensory element of the ears is not a bodhisattva; that the sensory element of sounds is not a bodhisattva, that anything other than the sensory element of sounds is not a bodhisattva, that a bodhisattva is not in the sensory element of sounds, that the sensory element of sounds is not in a bodhisattva, and that the absence of the sensory element of sounds is not a bodhisattva; and that the sensory element of auditory consciousness is not a bodhisattva, that anything other than the sensory element of auditory consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of auditory consciousness, that the sensory element of auditory consciousness is not in a bodhisattva, and that the absence of the sensory element of auditory consciousness is not a bodhisattva; that the sensory element of the nose is not a bodhisattva, that anything other than the sensory element of the nose is not a bodhisattva, that a bodhisattva is not in the sensory element of the nose, that the sensory element of the nose is not in a bodhisattva,

and that the absence F.272.b of the sensory element of the nose is not a bodhisattva; that the sensory element of odors is not a bodhisattva, that anything other than the sensory element of odors is not a bodhisattva, that a bodhisattva is not in the sensory element of odors, that the sensory element of odors is not in a bodhisattva, and that the absence of the sensory element of odors is not a bodhisattva; and that the sensory element of olfactory consciousness is not a bodhisattva, that anything other than the sensory element of olfactory consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of olfactory consciousness, that the sensory element of olfactory consciousness is not in a bodhisattva, and that the absence of the sensory element of olfactory consciousness is not a bodhisattva; that the sensory element of the tongue is not a bodhisattva, that anything other than the sensory element of the tongue is not a bodhisattva, that a bodhisattva is not in the sensory element of the tongue, that the sensory element of the tongue is not in a bodhisattva, and that the absence of the sensory element of the tongue is not a bodhisattva; that the sensory element of tastes is not a bodhisattva, that anything other than the sensory element of tastes is not a bodhisattva, that a bodhisattva is not in the sensory element of tastes, that the sensory element of tastes is not in a bodhisattva, and that the absence of the sensory element of tastes is not a bodhisattva; and that the sensory element of gustatory consciousness is not a bodhisattva, that anything other than the sensory element of gustatory consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of gustatory consciousness, that the sensory element of gustatory consciousness is not in a bodhisattva, and that the absence of the sensory element of gustatory consciousness is not a bodhisattva; that the sensory element of the body is not a bodhisattva, that anything other than the sensory element of the body is not a bodhisattva, that a bodhisattva is not in the sensory element of the body, that the sensory element of the body is not in a bodhisattva, and that the absence of the sensory element of the body is not a bodhisattva; that the sensory element of tangibles is not a bodhisattva, that anything other than the sensory element of tangibles is not a bodhisattva, that a bodhisattva is not in the sensory element of tangibles, that the sensory element of tangibles is not in a bodhisattva, and that the absence of the sensory element of tangibles is not a bodhisattva; and that the sensory element of tactile consciousness F.273.a is not a bodhisattva, that anything other than the sensory element of tactile consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of tactile consciousness, that the sensory element of tactile consciousness is not in a bodhisattva, and that the absence of the sensory element of tactile consciousness is not a bodhisattva; that the sensory element of the mental faculty is not a bodhisattva, that anything other than the sensory element of the mental faculty is not a bodhisattva, that a bodhisattva is not in the sensory element of the mental faculty, that the sensory element of the mental faculty is not in a bodhisattva,

and that the absence of the sensory element of the mental faculty is not a bodhisattva; that the sensory element of mental phenomena is not a bodhisattva, that anything other than the sensory element of mental phenomena is not a bodhisattva, that a bodhisattva is not in the sensory element of mental phenomena, that the sensory element of mental phenomena is not in a bodhisattva, and that the absence of the sensory element of mental phenomena is not a bodhisattva; and that the sensory element of mental consciousness is not a bodhisattva, that anything other than the sensory element of mental consciousness is not a bodhisattva, that a bodhisattva is not in the sensory element of mental consciousness, that the sensory element of mental consciousness is not in a bodhisattva, and that the absence of the sensory element of mental consciousness is not a bodhisattva; that the earth element is not a bodhisattva, that anything other than the earth element is not a bodhisattva, that a bodhisattva is not in the earth element, that the earth element is not in a bodhisattva, and that the absence of the earth element is not a bodhisattva; that the water element is not a bodhisattva, that anything other than the water element F.273.b is not a bodhisattva, that a bodhisattva is not in the water element, that the water element is not in a bodhisattva, and that the absence of the water element is not a bodhisattva; that the fire element is not a bodhisattva, that anything other than the fire element is not a bodhisattva, that a bodhisattva is not in the fire element, that the fire element is not in a bodhisattva, and that the absence of the fire element is not a bodhisattva; that the wind element is not a bodhisattva, that anything other than the wind element is not a bodhisattva, that a bodhisattva is not in the wind element, that the wind element is not in a bodhisattva, and that the absence of the wind element is not a bodhisattva; that the space element is not a bodhisattva, that anything other than the space element is not a bodhisattva, that a bodhisattva is not in the space element, that the space element is not in a bodhisattva, and that the absence of the space element is not a bodhisattva; and that the consciousness element is not a bodhisattva, that anything other than the consciousness element is not a bodhisattva, that a bodhisattva is not in the consciousness element, that the consciousness element is not in a bodhisattva, and that the absence of the consciousness element is not a bodhisattva; that ignorance is not a bodhisattva, that anything other than ignorance is not a bodhisattva, that a bodhisattva is not in ignorance, that ignorance is not in a bodhisattva, and that the absence of ignorance F.274.a is not a bodhisattva; that formative predispositions are not a bodhisattva, that anything other than formative predispositions is not a bodhisattva, that a bodhisattva is not in formative predispositions, that formative predispositions are not in a bodhisattva, and that the absence of formative predispositions is not a bodhisattva; that consciousness is not a bodhisattva, that anything other than consciousness is not a bodhisattva, that a bodhisattva is not in consciousness, that consciousness is not in a bodhisattva,

and that the absence of consciousness is not a bodhisattva; that name and form are not a bodhisattva, that anything other than name and form is not a bodhisattva, that a bodhisattva is not in name and form, that name and form are not in a bodhisattva, and that the absence of name and form is not a bodhisattva; that the six sense fields are not a bodhisattva, that anything other than the six sense fields is not a bodhisattva, that a bodhisattva is not in the six sense fields, that the six sense fields are not in a bodhisattva, and that the absence of the six sense fields is not a bodhisattva; that sensory contact is not a bodhisattva, that anything other than sensory contact is not a bodhisattva, that a bodhisattva is not in sensory contact, that sensory contact is not in a bodhisattva, and that the absence of sensory contact is not a bodhisattva; that sensation is not a bodhisattva, that anything other than sensation is not a bodhisattva, that a bodhisattva is not in sensation, that sensation is not F.274.b in a bodhisattva, and that the absence of sensation is not a bodhisattva; that craving is not a bodhisattva, that anything other than craving is not a bodhisattva, that a bodhisattva is not in craving, that craving is not in a bodhisattva, and that the absence of craving is not a bodhisattva; that grasping is not a bodhisattva, that anything other than grasping is not a bodhisattva, that a bodhisattva is not in grasping, that grasping is not in a bodhisattva, and that the absence of grasping is not a bodhisattva; that the rebirth process is not a bodhisattva, that anything other than the rebirth process is not a bodhisattva, that a bodhisattva is not in the rebirth process, that the rebirth process is not in a bodhisattva, and that the absence of the rebirth process is not a bodhisattva; that birth is not a bodhisattva, that anything other than birth is not a bodhisattva, that a bodhisattva is not in birth, that birth is not in a bodhisattva, and that the absence of birth is not a bodhisattva; and that aging and death are not a bodhisattva, that anything other than aging and death is not a bodhisattva, that a bodhisattva is not in aging and death, that aging and death are not in a bodhisattva, and that the absence of aging and death is not a bodhisattva; that the real nature of physical forms is not a bodhisattva, that the real nature of anything other than physical forms is not a bodhisattva, that a bodhisattva is not in the real nature of physical forms, that the real nature of physical forms is not in a bodhisattva, and that the real nature of the absence F.275.a of physical forms is not a bodhisattva; that the real nature of feelings is not a bodhisattva, that the real nature of anything other than feelings is not a bodhisattva, that a bodhisattva is not in the real nature of feelings, that the real nature of feelings is not in a bodhisattva, and that the absence of the real nature of feelings is not a bodhisattva; that the real nature of perceptions is not a bodhisattva, that the real nature of anything other than perceptions is not a bodhisattva, that a bodhisattva is not in the real nature of perceptions, that the real nature of perceptions is not in a bodhisattva, and that the absence of the real nature of perceptions is not a bodhisattva;

that the real nature of formative predispositions is not a bodhisattva, that the real nature of anything other than formative predispositions is not a bodhisattva, that a bodhisattva is not in the real nature of formative predispositions, that the real nature of formative predispositions is not in a bodhisattva, and that the absence of the real nature of formative predispositions is not a bodhisattva; and that the real nature of consciousness is not a bodhisattva, that the real nature of anything other than consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of consciousness, that the real nature of consciousness is not in a bodhisattva, and that the absence of the real nature of consciousness is not a bodhisattva; that the real nature of the eyes is not a bodhisattva, that the real nature of anything other than the eyes is not a bodhisattva, that a bodhisattva is not in the real nature of the eyes, that the real nature of the eyes is not F.275.b in a bodhisattva, and that the absence of the real nature of the eyes is not a bodhisattva; that the real nature of the ears is not a bodhisattva, that the real nature of anything other than the ears is not a bodhisattva, that a bodhisattva is not in the real nature of the ears, that the real nature of the ears is not in a bodhisattva, and that the absence of the real nature of the ears is not a bodhisattva; that the real nature of the nose is not a bodhisattva, that the real nature of anything other than the nose is not a bodhisattva, that a bodhisattva is not in the real nature of the nose, that the real nature of the nose is not in a bodhisattva, and that the absence of the real nature of the nose is not a bodhisattva; that the real nature of the tongue is not a bodhisattva, that the real nature of anything other than the tongue is not a bodhisattva, that a bodhisattva is not in the real nature of the tongue, that the real nature of the tongue is not in a bodhisattva, and that the absence of the real nature of the tongue is not a bodhisattva; that the real nature of the body is not a bodhisattva, that the real nature of anything other than the body is not a bodhisattva, that a bodhisattva is not in the real nature of the body, that the real nature of the body is not in a bodhisattva, and that the absence of the real nature of the body is not a bodhisattva; and that the real nature of the mental faculty is not a bodhisattva, that the real nature of anything other than the mental faculty is not a bodhisattva, that a bodhisattva is not in the real nature of the mental faculty, that the real nature of the mental faculty is not in a bodhisattva, and that the absence of the real nature of the mental faculty is not a bodhisattva; that the real nature F.276.a of sights is not a bodhisattva, that the real nature of anything other than sights is not a bodhisattva, that a bodhisattva is not in the real nature of sights, that the real nature of sights is not in a bodhisattva, and that the absence of the real nature of sights is not a bodhisattva; that the real nature of sounds is not a bodhisattva, that the real nature of anything other than sounds is not a bodhisattva, that a bodhisattva is not in the real nature of sounds, that the real nature of sounds is not in a bodhisattva,

and that the absence of the real nature of sounds is not a bodhisattva; that the real nature of odors is not a bodhisattva, that the real nature of anything other than odors is not a bodhisattva, that a bodhisattva is not in the real nature of odors, that the real nature of odors is not in a bodhisattva, and that the absence of the real nature of odors is not a bodhisattva; that the real nature of tastes is not a bodhisattva, that the real nature of anything other than tastes is not a bodhisattva, that a bodhisattva is not in the real nature of tastes, that the real nature of tastes is not in a bodhisattva, and that the absence of the real nature of tastes is not a bodhisattva; that the real nature of tangibles is not a bodhisattva, that the real nature of anything other than tangibles is not a bodhisattva, that a bodhisattva is not in the real nature of tangibles, that the real nature of tangibles is not in a bodhisattva, and that the absence of the real nature of tangibles is not a bodhisattva; and that the real nature of mental phenomena is not a bodhisattva, that the real nature F.276.b of anything other than mental phenomena is not a bodhisattva, that a bodhisattva is not in the real nature of mental phenomena, that the real nature of mental phenomena is not in a bodhisattva, and that the absence of the real nature of mental phenomena is not a bodhisattva; that the real nature of the sensory element of the eyes is not a bodhisattva, that the real nature of anything other than the sensory element of the eyes is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of the eyes, that the real nature of the sensory element of the eyes is not in a bodhisattva, and that the absence of the real nature of the sensory element of the eyes is not a bodhisattva; that the real nature of the sensory element of sights is not a bodhisattva, that the real nature of anything other than the sensory element of sights is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of sights, that the real nature of the sensory element of sights is not in a bodhisattva, and that the absence of the real nature of the sensory element of sights is not a bodhisattva; and that the real nature of the sensory element of visual consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of visual consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of visual consciousness, that the real nature of the sensory element of visual consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of visual consciousness is not a bodhisattva; that the real nature of the sensory element of the ears is not a bodhisattva, that the real nature of anything other than the sensory element of the ears is not a bodhisattva, that a bodhisattva is not in F.277.a the real nature of the sensory element of the ears, that the real nature of the sensory element of the ears is not in a bodhisattva, and that the absence of the real nature of the sensory element of the ears is not a bodhisattva; that the real nature of the sensory element of sounds is not a bodhisattva,

that the real nature of anything other than the sensory element of sounds is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of sounds, that the real nature of the sensory element of sounds is not in a bodhisattva, and that the absence of the real nature of the sensory element of sounds is not a bodhisattva; and that the real nature of the sensory element of auditory consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of auditory consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of auditory consciousness, that the real nature of the sensory element of auditory consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of auditory consciousness is not a bodhisattva; that the real nature of the sensory element of the nose is not a bodhisattva, that the real nature of anything other than the sensory element of the nose is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of the nose, that the real nature of the sensory element of the nose is not in a bodhisattva, and that the absence of the real nature of the sensory element of the nose is not a bodhisattva; that the real nature of the sensory element of odors is not a bodhisattva, that the real nature of anything other than the sensory element of odors is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of odors, that the real nature of the sensory element of odors F.277.b is not in a bodhisattva, and that the absence of the real nature of the sensory element of odors is not a bodhisattva; and that the real nature of the sensory element of olfactory consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of olfactory consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of olfactory consciousness, that the real nature of the sensory element of olfactory consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of olfactory consciousness is not a bodhisattva; that the real nature of the sensory element of the tongue is not a bodhisattva, that the real nature of anything other than the sensory element of the tongue is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of the tongue, that the real nature of the sensory element of the tongue is not in a bodhisattva, and that the absence of the real nature of the sensory element of the tongue is not a bodhisattva; that the real nature of the sensory element of tastes is not a bodhisattva, that the real nature of anything other than the sensory element of tastes is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of tastes, that the real nature of the sensory element of tastes is not in a bodhisattva, and that the absence of the real nature of the sensory element of tastes is not a bodhisattva; and that the real nature of the sensory element of gustatory consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of gustatory consciousness is not a bodhisattva,

that a bodhisattva is not in the real nature of the sensory element of gustatory consciousness, that the real nature of the sensory element of gustatory consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of gustatory consciousness is not a bodhisattva; that the real nature of the sensory element of the body is not a bodhisattva, that the real nature of anything other than the sensory element of the body is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of the body, that the real nature of the sensory element F.278.a of the body is not in a bodhisattva, and that the absence of the real nature of the sensory element of the body is not a bodhisattva; that the real nature of the sensory element of tangibles is not a bodhisattva, that the real nature of anything other than the sensory element of tangibles is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of tangibles, that the real nature of the sensory element of tangibles is not in a bodhisattva, and that the absence of the real nature of the sensory element of tangibles is not a bodhisattva; and that the real nature of the sensory element of tactile consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of tactile consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of tactile consciousness, that the real nature of the sensory element of tactile consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of tactile consciousness is not a bodhisattva; that the real nature of the sensory element of the mental faculty is not a bodhisattva, that the real nature of anything other than the sensory element of the mental faculty is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of the mental faculty, that the real nature of the sensory element of the mental faculty is not in a bodhisattva, and that the absence of the real nature of the sensory element of the mental faculty F.278.b is not a bodhisattva; that the real nature of the sensory element of mental phenomena is not a bodhisattva, that the real nature of anything other than the sensory element of mental phenomena is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of mental phenomena, that the real nature of the sensory element of mental phenomena is not in a bodhisattva, and that the absence of the real nature of the sensory element of mental phenomena is not a bodhisattva; and that the real nature of the sensory element of mental consciousness is not a bodhisattva, that the real nature of anything other than the sensory element of mental consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of the sensory element of mental consciousness, that the real nature of the sensory element of mental consciousness is not in a bodhisattva, and that the absence of the real nature of the sensory element of mental consciousness is not a bodhisattva; that the real nature of the earth element is not a bodhisattva, that the real nature of anything other than the earth element is not a bodhisattva,

that a bodhisattva is not in the real nature of the earth element, that the real nature of the earth element is not in a bodhisattva, and that the absence of the real nature of the earth element is not a bodhisattva; that the real nature of the water element is not a bodhisattva, that the real nature of anything other than the water element is not a bodhisattva, that a bodhisattva is not in the real nature of the water element, that the real nature of the water element is not in a bodhisattva, and that the absence of the real nature of the water element is not a bodhisattva; that the real nature of the fire element is not F.279.a a bodhisattva, that the real nature of anything other than the fire element is not a bodhisattva, that a bodhisattva is not in the real nature of the fire element, that the real nature of the fire element is not in a bodhisattva, and that the absence of the real nature of the fire element is not a bodhisattva; that the real nature of the wind element is not a bodhisattva, that the real nature of anything other than the wind element is not a bodhisattva, that a bodhisattva is not in the real nature of the wind element, that the real nature of the wind element is not in a bodhisattva, and that the absence of the real nature of the wind element is not a bodhisattva; that the real nature of the space element is not a bodhisattva, that the real nature of anything other than the space element is not a bodhisattva, that a bodhisattva is not in the real nature of the space element, that the real nature of the space element is not in a bodhisattva, and that the absence of the real nature of the space element is not a bodhisattva; and that the real nature of the consciousness element is not a bodhisattva, that the real nature of anything other than the consciousness element is not a bodhisattva, that a bodhisattva is not in the real nature of the consciousness element, that the real nature of the consciousness element is not in a bodhisattva, and that the absence of the real nature of the consciousness element is not a bodhisattva; that the real nature of ignorance is not a bodhisattva, that the real nature of anything other than ignorance is not a bodhisattva, that a bodhisattva is not in the real nature of ignorance,F.279.b that the real nature of ignorance is not in a bodhisattva, and that the absence of the real nature of ignorance is not a bodhisattva; that the real nature of formative predispositions is not a bodhisattva, that the real nature of anything other than formative predispositions is not a bodhisattva, that a bodhisattva is not in the real nature of formative predispositions, that the real nature of formative predispositions is not in a bodhisattva, and that the absence of the real nature of formative predispositions is not a bodhisattva; that the real nature of consciousness is not a bodhisattva, that the real nature of anything other than consciousness is not a bodhisattva, that a bodhisattva is not in the real nature of consciousness, that the real nature of consciousness is not in a bodhisattva, and that the absence of the real nature of consciousness is not a bodhisattva; that the real nature of name and form is not a bodhisattva, that the real nature of anything other than name and form is not a bodhisattva,

that a bodhisattva is not in the real nature of name and form, that the real nature of name and form is not in a bodhisattva, and that the absence of the real nature of name and form is not a bodhisattva; that the real nature of the six sense fields is not a bodhisattva, that the real nature of anything other than the six sense fields is not a bodhisattva, that a bodhisattva is not in the real nature of the six sense fields, that the real nature of the six sense fields is not in a bodhisattva, and that the absence of the real nature of the six sense fields is not a bodhisattva; that the real nature of sensory contact is not a bodhisattva, that the real nature F.280.a of anything other than sensory contact is not a bodhisattva, that a bodhisattva is not in the real nature of sensory contact, that the real nature of sensory contact is not in a bodhisattva, and that the absence of the real nature of sensory contact is not a bodhisattva; that the real nature of sensation is not a bodhisattva, that the real nature of anything other than sensation is not a bodhisattva, that a bodhisattva is not in the real nature of sensation, that the real nature of sensation is not in a bodhisattva, and that the absence of the real nature of sensation is not a bodhisattva; that the real nature of craving is not a bodhisattva, that the real nature of anything other than craving is not a bodhisattva, that a bodhisattva is not in the real nature of craving, that the real nature of craving is not in a bodhisattva, and that the absence of the real nature of craving is not a bodhisattva; that the real nature of grasping is not a bodhisattva, that the real nature of anything other than grasping is not a bodhisattva, that a bodhisattva is not in the real nature of grasping, that the real nature of grasping is not in a bodhisattva, and that the absence of the real nature of grasping is not a bodhisattva; that the real nature of the rebirth process is not a bodhisattva, that the real nature of anything other than the rebirth process is not a bodhisattva, that a bodhisattva is not in the real nature of the rebirth process, that the real nature of the rebirth process is not in a bodhisattva, and that the absence of the real nature of the rebirth process is not a bodhisattva; that the real nature of birth is not a bodhisattva, that the real nature of anything other than birth is not F.280.b a bodhisattva, that a bodhisattva is not in the real nature of birth, that the real nature of birth is not in a bodhisattva, and that the absence of the real nature of birth is not a bodhisattva; and that the real nature of aging and death is not a bodhisattva, that the real nature of anything other than aging and death is not a bodhisattva, that a bodhisattva is not in the real nature of aging and death, that the real nature of aging and death is not in a bodhisattva, and that the absence of the real nature of aging and death is not a bodhisattva?”

Subhūti replied, “Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of physical forms become a bodhisattva, how could anything other than physical forms become a bodhisattva, how could a bodhisattva be in physical forms, how could physical forms be in a bodhisattva, and how could the absence of physical forms become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of feelings become a bodhisattva, how could anything other than feelings become a bodhisattva, how could a bodhisattva be in feelings, how could feelings be in a bodhisattva, and how could the absence of feelings become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of perceptions become a bodhisattva,F.281.a how could anything other than perceptions become a bodhisattva, how could a bodhisattva be in perceptions, how could perceptions be in a bodhisattva, and how could the absence of perceptions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of formative predispositions become a bodhisattva, how could anything other than formative predispositions become a bodhisattva, how could a bodhisattva be in formative predispositions, how could formative predispositions be in a bodhisattva, and how could the absence of formative predispositions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of consciousness become a bodhisattva, how could anything other than consciousness become a bodhisattva, how could a bodhisattva be in consciousness, how could consciousness be in a bodhisattva, and how could the absence of consciousness become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the eyes become a bodhisattva, how could anything other than the eyes become a bodhisattva, how could a bodhisattva be in the eyes, how could the eyes be in a bodhisattva, and how could the absence of the eyes become a bodhisattva?F.281.b Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the ears become a bodhisattva, how could anything other than the ears become a bodhisattva, how could a bodhisattva be in the ears, how could the ears be in a bodhisattva, and how could the absence of the ears become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the nose become a bodhisattva, how could anything other than the nose become a bodhisattva, how could a bodhisattva be in the nose, how could the nose be in a bodhisattva, and how could the absence of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the tongue become a bodhisattva, how could anything other than the tongue become a bodhisattva, how could a bodhisattva be in the tongue, how could the tongue be in a bodhisattva, and how could the absence of the tongue become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the body become a bodhisattva, how could anything other than the body become a bodhisattva, how could a bodhisattva be in the body, how could the body be in a bodhisattva, and how could the absence of the body become a bodhisattva?F.282.a Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, how could the designation of the mental faculty become a bodhisattva, how could anything other than the mental faculty become a bodhisattva, how could a bodhisattva be in the mental faculty, how could the mental faculty be in a bodhisattva, and how could the absence of the mental faculty become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, how could sights become a bodhisattva, how could anything other than sights become a bodhisattva, how could a bodhisattva be in sights, how could sights be in a bodhisattva, and how could the absence of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of sounds become a bodhisattva, how could anything other than sounds become a bodhisattva, how could a bodhisattva be in sounds, how could sounds be in a bodhisattva, and how could the absence of sounds become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of odors become a bodhisattva, how could anything other than odors become a bodhisattva, how could a bodhisattva be in odors, how could odors be in a bodhisattva,F.282.b and how could the absence of odors become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of tastes become a bodhisattva, how could anything other than tastes become a bodhisattva, how could a bodhisattva be in tastes, how could tastes be in a bodhisattva, and how could the absence of tastes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of tangibles become a bodhisattva, how could anything other than tangibles become a bodhisattva, how could a bodhisattva be in tangibles, how could tangibles be in a bodhisattva, and how could the absence of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of mental phenomena become a bodhisattva, how could anything other than mental phenomena become a bodhisattva, how could a bodhisattva be in mental phenomena, how could mental phenomena be in a bodhisattva, and how could the absence of mental phenomena become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the eyes become a bodhisattva, how could anything other than the sensory element of the eyes become a bodhisattva, how could a bodhisattva be in the sensory element of the eyes,F.283.a how could the sensory element of the eyes be in a bodhisattva, and how could the absence of the sensory element of the eyes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of sights become a bodhisattva, how could anything other than the sensory element of sights become a bodhisattva, how could a bodhisattva be in the sensory element of sights, how could the sensory element of sights be in a bodhisattva, and how could the absence of the sensory element of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of visual consciousness become a bodhisattva, how could anything other than the sensory element of visual consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of visual consciousness, how could the sensory element of visual consciousness be in a bodhisattva, and how could the absence of the sensory element of visual consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the ears become a bodhisattva, how could anything other than the sensory element of the ears become a bodhisattva, how could a bodhisattva be in the sensory element of the ears, how could the sensory element of the ears be in a bodhisattva, and how could the absence of the sensory element of the ears become a bodhisattva?

F.283.b Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of sounds become a bodhisattva, how could anything other than the sensory element of sounds become a bodhisattva, how could a bodhisattva be in the sensory element of sounds, how could the sensory element of sounds be in a bodhisattva, and how could the absence of the sensory element of sounds become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of auditory consciousness become a bodhisattva, how could anything other than the sensory element of auditory consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of auditory consciousness, how could the sensory element of auditory consciousness be in a bodhisattva, and how could the absence of the sensory element of auditory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the nose become a bodhisattva, how could anything other than the sensory element of the nose become a bodhisattva, how could a bodhisattva be in the sensory element of the nose, how could the sensory element of the nose be in a bodhisattva, and how could the absence of the sensory element of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of odors become a bodhisattva, how could anything other F.284.a than the sensory element of odors become a bodhisattva, how could a bodhisattva be in the sensory element of odors, how could the sensory element of odors be in a bodhisattva, and how could the absence of the sensory element of odors become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of olfactory consciousness become a bodhisattva, how could anything other than the sensory element of olfactory consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of olfactory consciousness, how could the sensory element of olfactory consciousness be in a bodhisattva, and how could the absence of the sensory element of olfactory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the tongue become a bodhisattva, how could anything other than the sensory element of the tongue become a bodhisattva, how could a bodhisattva be in the sensory element of the tongue, how could the sensory element of the tongue be in a bodhisattva, and how could the absence of the sensory element of the tongue become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of tastes become a bodhisattva, how could anything other than the sensory element of tastes become a bodhisattva, how could a bodhisattva be in the sensory element of tastes,F.284.b how could the sensory element of tastes be in a bodhisattva, and how could the absence of the sensory element of tastes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of gustatory consciousness become a bodhisattva, how could anything other than the sensory element of gustatory consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of gustatory consciousness, how could the sensory element of gustatory consciousness be in a bodhisattva, and how could the absence of the sensory element of gustatory consciousness become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the body become a bodhisattva, how could anything other than the sensory element of the body become a bodhisattva, how could a bodhisattva be in the sensory element of the body, how could the sensory element of the body be in a bodhisattva, and how could the absence of the sensory element of the body become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of tangibles become a bodhisattva, how could anything other than the sensory element of tangibles become a bodhisattva, how could a bodhisattva be in the sensory element of tangibles, how could the sensory element of tangibles be in a bodhisattva, and how could the absence of the sensory element of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of tactile consciousness become a bodhisattva, how could anything other than the sensory element of tactile consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of tactile consciousness, how could the sensory element of tactile consciousness be in a bodhisattva, and how could the absence of the sensory element of tactile consciousness become a bodhisattva? Blessed Lord,F.285.a if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of the mental faculty become a bodhisattva, how could anything other than the sensory element of the mental faculty become a bodhisattva, how could a bodhisattva be in the sensory element of the mental faculty, how could the sensory element of the mental faculty be in a bodhisattva, and how could the absence of the sensory element of the mental faculty become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of mental phenomena become a bodhisattva, how could anything other than the sensory element of mental phenomena become a bodhisattva, how could a bodhisattva be in the sensory element of mental phenomena, how could the sensory element of mental phenomena be in a bodhisattva, and how could the absence of the sensory element of mental phenomena become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the sensory element of mental consciousness become F.285.b a bodhisattva, how could anything other than the sensory element of mental consciousness become a bodhisattva, how could a bodhisattva be in the sensory element of mental consciousness, how could the sensory element of mental consciousness be in a bodhisattva, and how could the absence of the sensory element of mental consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the earth element become a bodhisattva, how could anything other than the earth element become a bodhisattva, how could a bodhisattva be in the earth element, how could the earth element be in a bodhisattva, and how could the absence of the earth element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the water element become a bodhisattva, how could anything other than the water element become a bodhisattva, how could a bodhisattva be in the water element, how could the water element be in a bodhisattva, and how could the absence of the water element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the fire element become a bodhisattva, how could anything other than the fire element become a bodhisattva, how could a bodhisattva be in the fire element,F.286.a how could the fire element be in a bodhisattva, and how could the absence of the fire element become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the wind element become a bodhisattva, how could anything other than the wind element become a bodhisattva, how could a bodhisattva be in the wind element, how could the wind element be in a bodhisattva, and how could the absence of the wind element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the space element become a bodhisattva, how could anything other than the space element become a bodhisattva, how could a bodhisattva be in the space element, how could the space element be in a bodhisattva, and how could the absence of the space element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the consciousness element become a bodhisattva, how could anything other than the consciousness element become a bodhisattva, how could a bodhisattva be in the consciousness element, how could the consciousness element be in a bodhisattva, and how could the absence of the consciousness element become F.286.b a bodhisattva?B19

“Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of ignorance become a bodhisattva, how could anything other than ignorance become a bodhisattva, how could a bodhisattva be in ignorance, how could ignorance be in a bodhisattva, and how could the absence of ignorance become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of formative predispositions become a bodhisattva, how could anything other than formative predispositions become a bodhisattva, how could a bodhisattva be in formative predispositions, how could formative predispositions be in a bodhisattva, and how could the absence of formative predispositions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of consciousness become a bodhisattva, how could anything other than consciousness become a bodhisattva, how could a bodhisattva be in consciousness, how could consciousness be in a bodhisattva, and how could the absence of consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of name and form become a bodhisattva,F.287.a how could anything other than name and form become a bodhisattva, how could a bodhisattva be in name and form, how could name and form be in a bodhisattva, and how could the absence of name and form become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the six sense fields become a bodhisattva, how could anything other than the six sense fields become a bodhisattva, how could a bodhisattva be in the six sense fields, how could the six sense fields be in a bodhisattva, and how could the absence of the six sense fields become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of sensory contact become a bodhisattva, how could anything other than sensory contact become a bodhisattva, how could a bodhisattva be in sensory contact, how could sensory contact be in a bodhisattva, and how could the absence of sensory contact become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of sensation become a bodhisattva, how could anything other than sensation become a bodhisattva, how could a bodhisattva be in sensation, how could sensation be in a bodhisattva, and how F.287.b could the absence of sensation become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of craving become a bodhisattva, how could anything other than craving become a bodhisattva, how could a bodhisattva be in craving, how could craving be in a bodhisattva, and how could the absence of craving become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of grasping become a bodhisattva, how could anything other than grasping become a bodhisattva, how could a bodhisattva be in grasping, how could grasping be in a bodhisattva, and how could the absence of grasping become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the rebirth process become a bodhisattva, how could anything other than the rebirth process become a bodhisattva, how could a bodhisattva be in the rebirth process, how could the rebirth process be in a bodhisattva, and how could the absence of the rebirth process become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of birth become a bodhisattva, how could anything other than birth become a bodhisattva,F.288.a how could a bodhisattva be in birth, how could birth be in a bodhisattva, and how could the absence of birth become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of aging and death become a bodhisattva, how could anything other than aging and death become a bodhisattva, how could a bodhisattva be in aging and death, how could aging and death be in a bodhisattva, and how could the absence of aging and death become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the real nature of physical forms become a bodhisattva, how could anything other than the real nature of physical forms become a bodhisattva, how could a bodhisattva be in the real nature of physical forms, how could the real nature of physical forms be in a bodhisattva, and how could the real nature of the absence of physical forms become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the real nature of feelings become a bodhisattva, how could anything other than the real nature of feelings become a bodhisattva, how could a bodhisattva be in the real nature of feelings, how could the real nature of feelings be in a bodhisattva, and how could the real nature of the absence of feelings become F.288.b a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of perceptions become a bodhisattva, how could anything other than the real nature of perceptions become a bodhisattva, how could a bodhisattva be in the real nature of perceptions, how could the real nature of perceptions be in a bodhisattva, and how could the absence of the real nature of perceptions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of formative predispositions become a bodhisattva, how could anything other than the real nature of formative predispositions become a bodhisattva, how could a bodhisattva be in the real nature of formative predispositions, how could the real nature of formative predispositions be in a bodhisattva, and how could the absence of the real nature of formative predispositions become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of consciousness become a bodhisattva, how could anything other than the real nature of consciousness become a bodhisattva, how could a bodhisattva be in the real nature of consciousness, how could the real nature of consciousness be in a bodhisattva, and how could the absence of the real nature of consciousness become a bodhisattva?F.289.a Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the eyes become a bodhisattva, how could anything other than the real nature of the eyes become a bodhisattva, how could a bodhisattva be in the real nature of the eyes, how could the real nature of the eyes be in a bodhisattva, and how could the absence of the real nature of the eyes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the ears become a bodhisattva, how could anything other than the real nature of the ears become a bodhisattva, how could a bodhisattva be in the real nature of the ears, how could the real nature of the ears be in a bodhisattva, and how could the absence of the real nature of the ears become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the nose become a bodhisattva, how could anything other than the real nature of the nose become a bodhisattva, how could a bodhisattva be in the real nature of the nose, how could the real nature of the nose be in a bodhisattva, and how could the absence of the real nature of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the tongue become a bodhisattva, how could anything other than F.289.b the real nature of the tongue become a bodhisattva, how could a bodhisattva be in the real nature of the tongue, how could the real nature of the tongue be in a bodhisattva, and how could the absence of the real nature of the tongue become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the body become a bodhisattva, how could anything other than the real nature of the body become a bodhisattva, how could a bodhisattva be in the real nature of the body, how could the real nature of the body be in a bodhisattva, and how could the absence of the real nature of the body become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the mental faculty become a bodhisattva, how could anything other than the real nature of the mental faculty become a bodhisattva, how could a bodhisattva be in the real nature of the mental faculty, how could the real nature of the mental faculty be in a bodhisattva, and how could the absence of the real nature of the mental faculty become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sights become a bodhisattva, how could anything other than the real nature of sights become a bodhisattva, how could a bodhisattva F.290.a be in the real nature of sights, how could the real nature of sights be in a bodhisattva, and how could the absence of the real nature of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sounds become a bodhisattva, how could anything other than the real nature of sounds become a bodhisattva, how could a bodhisattva be in the real nature of sounds, how could the real nature of sounds be in a bodhisattva, and how could the absence of the real nature of sounds become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of odors become a bodhisattva, how could anything other than the real nature of odors become a bodhisattva, how could a bodhisattva be in the real nature of odors, how could the real nature of odors be in a bodhisattva, and how could the absence of the real nature of odors become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of tastes become a bodhisattva, how could anything other than the real nature of tastes become a bodhisattva, how could a bodhisattva be in the real nature of tastes, how could the real nature of tastes be in a bodhisattva, and how could the absence of the real nature of tastes F.290.b become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of tangibles become a bodhisattva, how could anything other than the real nature of tangibles become a bodhisattva, how could a bodhisattva be in the real nature of tangibles, how could the real nature of tangibles be in a bodhisattva, and how could the absence of the real nature of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of mental phenomena become a bodhisattva, how could the real nature of anything other than mental phenomena become a bodhisattva, how could a bodhisattva be in the real nature of mental phenomena, how could the real nature of mental phenomena be in a bodhisattva, and how could the absence of the real nature of mental phenomena become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the eyes become a bodhisattva, how could anything other than the real nature of the sensory element of the eyes become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the eyes, how could the real nature of the sensory element of the eyes be in a bodhisattva, and how could the absence of the real nature of the sensory element of the eyes become a bodhisattva?

F.291.a Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of sights become a bodhisattva, how could anything other than the real nature of the sensory element of sights become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of sights, how could the real nature of the sensory element of sights be in a bodhisattva, and how could the absence of the real nature of the sensory element of sights become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of visual consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of visual consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of visual consciousness, how could the real nature of the sensory element of visual consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of visual consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the ears become a bodhisattva, how could anything other than the real nature of the sensory element of the ears become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the ears, how could the real nature of the sensory element of the ears be in a bodhisattva, and how could F.291.b the absence of the real nature of the sensory element of the ears become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of sounds become a bodhisattva, how could anything other than the real nature of the sensory element of sounds become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of sounds, how could the real nature of the sensory element of sounds be in a bodhisattva, and how could the absence of the real nature of the sensory element of sounds become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of auditory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of auditory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of auditory consciousness, how could the real nature of the sensory element of auditory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of auditory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the nose become a bodhisattva, how could anything other than the real nature of the sensory element of the nose become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the nose, how could the real nature of the sensory element of the nose be in a bodhisattva, and how could the absence of F.292.a the real nature of the sensory element of the nose become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of odors become a bodhisattva, how could anything other than the real nature of the sensory element of odors become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of odors, how could the real nature of the sensory element of odors be in a bodhisattva, and how could the absence of the real nature of the sensory element of odors become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of olfactory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of olfactory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of olfactory consciousness, how could the real nature of the sensory element of olfactory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of olfactory consciousness become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the tongue become a bodhisattva, how could anything other than the real nature of the sensory element of the tongue become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the tongue, how could the real nature of the sensory element of the tongue be in a bodhisattva, and how could the absence F.292.b of the real nature of the sensory element of the tongue become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tastes become a bodhisattva, how could anything other than the real nature of the sensory element of tastes become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tastes, how could the real nature of the sensory element of tastes be in a bodhisattva, and how could the absence of the real nature of the sensory element of tastes become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of gustatory consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of gustatory consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of gustatory consciousness, how could the real nature of the sensory element of gustatory consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of gustatory consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the body become a bodhisattva, how could anything other than the real nature of the sensory element of the body become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of the body, how could the real nature of the sensory element of the body be in F.293.a a bodhisattva, and how could the absence of the real nature of the sensory element of the body become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tangibles become a bodhisattva, how could anything other than the real nature of the sensory element of tangibles become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tangibles, how could the real nature of the sensory element of tangibles be in a bodhisattva, and how could the absence of the real nature of the sensory element of tangibles become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of tactile consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of tactile consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of tactile consciousness, how could the real nature of the sensory element of tactile consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of tactile consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of the mental faculty become a bodhisattva, how could anything other than the real nature of the sensory element of the mental faculty become a bodhisattva,F.293.b how could a bodhisattva be in the real nature of the sensory element of the mental faculty, how could the real nature of the sensory element of the mental faculty be in a bodhisattva, and how could the absence of the real nature of the sensory element of the mental faculty become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of mental phenomena become a bodhisattva, how could anything other than the real nature of the sensory element of mental phenomena become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of mental phenomena, how could the real nature of the sensory element of mental phenomena be in a bodhisattva, and how could the absence of the real nature of the sensory element of mental phenomena become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the sensory element of mental consciousness become a bodhisattva, how could anything other than the real nature of the sensory element of mental consciousness become a bodhisattva, how could a bodhisattva be in the real nature of the sensory element of mental consciousness, how could the real nature of the sensory element of mental consciousness be in a bodhisattva, and how could the absence of the real nature of the sensory element of mental consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the earth element become a bodhisattva, how could anything other than the real nature of the earth element F.294.a become a bodhisattva, how could a bodhisattva be in the real nature of the earth element, how could the real nature of the earth element be in a bodhisattva, and how could the absence of the real nature of the earth element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the water element become a bodhisattva, how could anything other than the real nature of the water element become a bodhisattva, how could a bodhisattva be in the real nature of the water element, how could the real nature of the water element be in a bodhisattva, and how could the absence of the real nature of the water element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the fire element become a bodhisattva, how could anything other than the real nature of the fire element become a bodhisattva, how could a bodhisattva be in the real nature of the fire element, how could the real nature of the fire element be in a bodhisattva, and how could the absence of the real nature of the fire element become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the wind element become a bodhisattva, how could anything other than the real nature of the wind element become a bodhisattva,F.294.b how could a bodhisattva be in the real nature of the wind element, how could the real nature of the wind element be in a bodhisattva, and how could the absence of the real nature of the wind element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the space element become a bodhisattva, how could anything other than the real nature of the space element become a bodhisattva, how could a bodhisattva be in the real nature of the space element, how could the real nature of the space element be in a bodhisattva, and how could the absence of the real nature of the space element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the consciousness element become a bodhisattva, how could anything other than the real nature of the consciousness element become a bodhisattva, how could a bodhisattva be in the real nature of the consciousness element, how could the real nature of the consciousness element be in a bodhisattva, and how could the absence of the real nature of the consciousness element become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of ignorance become a bodhisattva, how could anything other than the real nature of ignorance F.295.a become a bodhisattva, how could a bodhisattva be in the real nature of ignorance, how could the real nature of ignorance be in a bodhisattva, and how could the absence of the real nature of ignorance become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of formative predispositions become a bodhisattva, how could anything other than the real nature of formative predispositions become a bodhisattva, how could a bodhisattva be in the real nature of formative predispositions, how could the real nature of formative predispositions be in a bodhisattva, and how could the absence of the real nature of formative predispositions become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of consciousness become a bodhisattva, how could anything other than the real nature of consciousness become a bodhisattva, how could a bodhisattva be in the real nature of consciousness, how could the real nature of consciousness be in a bodhisattva, and how could the absence of the real nature of consciousness become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of name and form become a bodhisattva, how could anything other than the real nature of name and form become a bodhisattva, how could a bodhisattva be in F.295.b the real nature of name and form, how could the real nature of name and form be in a bodhisattva, and how could the absence of the real nature of name and form become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the six sense fields become a bodhisattva, how could anything other than the real nature of the six sense fields become a bodhisattva, how could a bodhisattva be in the real nature of the six sense fields, how could the real nature of the six sense fields be in a bodhisattva, and how could the absence of the real nature of the six sense fields become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sensory contact become a bodhisattva, how could the real nature of anything other than sensory contact become a bodhisattva, how could a bodhisattva be in the real nature of sensory contact, how could the real nature of sensory contact be in a bodhisattva, and how could the absence of the real nature of sensory contact become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of sensation become a bodhisattva, how could anything other than the real nature of sensation become a bodhisattva, how could a bodhisattva be in the real nature of sensation, how could the real nature of sensation be in a bodhisattva, and how could the absence F.296.a of the real nature of sensation become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of craving become a bodhisattva, how could anything other than the real nature of craving become a bodhisattva, how could a bodhisattva be in the real nature of craving, how could the real nature of craving be in a bodhisattva, and how could the absence of the real nature of craving become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of grasping become a bodhisattva, how could anything other than the real nature of grasping become a bodhisattva, how could a bodhisattva be in the real nature of grasping, how could the real nature of grasping be in a bodhisattva, and how could the absence of the real nature of grasping become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of the rebirth process become a bodhisattva, how could anything other than the real nature of the rebirth process become a bodhisattva, how could a bodhisattva be in the real nature of the rebirth process, how could the real nature of the rebirth process be in a bodhisattva, and how could the absence of the real nature of the rebirth process become a bodhisattva?

Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended,F.296.b then how could the designation of the real nature of birth become a bodhisattva, how could anything other than the real nature of birth become a bodhisattva, how could a bodhisattva be in the real nature of birth, how could the real nature of birth be in a bodhisattva, and how could the absence of the real nature of birth become a bodhisattva? Blessed Lord, if bodhisattvas are absolutely nonexistent and are not apprehended, then how could the designation of the real nature of aging and death become a bodhisattva, how could anything other than the real nature of aging and death become a bodhisattva, how could a bodhisattva be in the real nature of aging and death, how could the real nature of aging and death be in a bodhisattva, and how could the absence of the real nature of aging and death become a bodhisattva? That would be impossible.”

“Excellent, excellent, Subhūti!” said the Blessed One. “Bodhisattva great beings, Subhūti, as beings that cannot be apprehended, should train accordingly in a perfection of wisdom that cannot be apprehended.

“Subhūti, where you said, ‘What is it that has the designation bodhisattva?’ do you think, Subhūti, this ‘bodhisattva’ is the designation of physical form?”

“No, Blessed Lord,” he replied.

The Blessed One F.297.a asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as permanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as impermanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as permanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as impermanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as permanent?”

“No, Blessed Lord,” he replied. F.297.b

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as impermanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as permanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as impermanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as permanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as impermanent?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as happiness?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as suffering?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as happiness?”

“No, Blessed Lord,” he replied. F.298.a

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as suffering?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as happiness?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as suffering?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as happiness?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as suffering?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as happiness?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as suffering?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as self?” F.298.b

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as nonself?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as self?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as nonself?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as self?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as nonself?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as self?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as nonself?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think F.299.a this ‘bodhisattva’ is the designation of consciousness as self?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as nonself?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think F.299.b this ‘bodhisattva’ is the designation of formative predispositions as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think F.300.a this ‘bodhisattva’ is the designation of perception as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as signless?”

“No, Blessed Lord,” he replied.

The Blessed One F.300.b asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as signless?” F.301.a

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ F.301.b is the designation of formative predispositions as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One then said, “Subhūti, based on what reason do you say that the designation of physical form is not a bodhisattva, that the designation of feeling is not a bodhisattva, that the designation of perception is not a bodhisattva, that the designation of formative predispositions is not a bodhisattva, and that the designation of consciousness is not a bodhisattva? Based on what reason do you say that the designation of physical form as permanent is not a bodhisattva, and that the designation of physical form as impermanent is not a bodhisattva; that the designation of feeling as permanent is not a bodhisattva, and that the designation of feeling as impermanent is not a bodhisattva; that the designation of perception as permanent is not a bodhisattva, and that the designation of perception as impermanent is not a bodhisattva; that the designation of formative predispositions as permanent is not a bodhisattva, and that the designation of formative predispositions as impermanent is not a bodhisattva; and that the designation of consciousness as permanent is not a bodhisattva,F.302.a and that the designation of consciousness as impermanent is not a bodhisattva; that the designation of physical form as happiness is not a bodhisattva, and that the designation of physical form as suffering is not a bodhisattva; that the designation of feeling as happiness is not a bodhisattva, and that the designation of feeling as suffering is not a bodhisattva; that the designation of perception as happiness is not a bodhisattva, and that the designation of perception as suffering is not a bodhisattva; that the designation of formative predispositions as happiness is not a bodhisattva, and that the designation of formative predispositions as suffering is not a bodhisattva; and that the designation of consciousness as happiness is not a bodhisattva, and that the designation of consciousness as suffering is not a bodhisattva; that the designation of physical form as self is not a bodhisattva, and that the designation of physical form as nonself is not a bodhisattva; that the designation of feeling as self is not a bodhisattva, and that the designation of feeling as nonself is not a bodhisattva; that the designation of perception as self is not a bodhisattva, and that the designation of perception as nonself is not a bodhisattva, that the designation of formative predispositions as self is not a bodhisattva, and that the designation of formative predispositions as nonself is not a bodhisattva, and that the designation of consciousness as self is not a bodhisattva, and that the designation of consciousness as nonself is not a bodhisattva; that the designation of physical form F.302.b as at peace is not a bodhisattva, and that the designation of physical form as not at peace is not a bodhisattva; that the designation of feeling as at peace is not a bodhisattva, and that the designation of feeling as not at peace is not a bodhisattva; that the designation of perception as at peace is not a bodhisattva, and that the designation of perception as not at peace is not a bodhisattva; that the designation of formative predispositions as at peace is not a bodhisattva, and that the designation of formative predispositions as not at peace is not a bodhisattva;

and that the designation of consciousness as at peace is not a bodhisattva, and that the designation of consciousness as not at peace is not a bodhisattva; that the designation of physical form as empty is not a bodhisattva, and that the designation of physical form as not empty is not a bodhisattva; that the designation of feeling as empty is not a bodhisattva, and that the designation of feeling as not empty is not a bodhisattva; that the designation of perception as empty is not a bodhisattva, and that the designation of perception as not empty is not a bodhisattva; that the designation of formative predispositions as empty is not a bodhisattva, and that the designation of formative predispositions as not empty is not a bodhisattva; and that the designation of consciousness as empty is not a bodhisattva, and that the designation of consciousness as not empty is not a bodhisattva; that the designation of physical form as a sign is not a bodhisattva, and that the designation of physical form as signless is not a bodhisattva;F.303.a that the designation of feeling as a sign is not a bodhisattva, and that the designation of feeling as signless is not a bodhisattva; that the designation of perception as a sign is not a bodhisattva, and that the designation of perception as signless is not a bodhisattva; that the designation of formative predispositions as a sign is not a bodhisattva, and that the designation of formative predispositions as signless is not a bodhisattva; and that the designation of consciousness as a sign is not a bodhisattva, that the designation of consciousness as signless is not a bodhisattva; that the designation of physical form as with wishes is not a bodhisattva, and that the designation of physical form as wishless is not a bodhisattva; that the designation of feeling as with wishes is not a bodhisattva, and that the designation of feeling as wishless is not a bodhisattva; that the designation of perception as with wishes is not a bodhisattva, and that the designation of perception as wishless is not a bodhisattva; that the designation of formative predispositions as with wishes is not a bodhisattva, and that the designation of formative predispositions as wishless is not a bodhisattva; and that the designation of consciousness as with wishes is not a bodhisattva, and that the designation of consciousness as wishless is not a bodhisattva?”

“Blessed Lord,” replied Subhūti, “if physical forms F.303.b are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form? Blessed Lord, if feelings are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling? Blessed Lord, if perceptions are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception? Blessed Lord, if formative predispositions are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions? Blessed Lord, if consciousness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness?

“Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as impermanent? F.304.a Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as impermanent?

“Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as happiness? Blessed F.304.b Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of suffering as impermanent? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as suffering?

“Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, F.305.a how could a bodhisattva be the designation of formative predispositions as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as nonself?

“Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be F.305.b the designation of consciousness as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as not at peace?

“Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva become the designation of formative predispositions as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as not empty?

“Blessed Lord, if a sign is absolutely nonexistent F.306.a and not apprehended, how could a bodhisattva be the designation of physical form as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as signless?

“Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, F.306.b how could a bodhisattva be the designation of physical form as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as wishless?”

“Excellent, excellent, Subhūti!” said the Blessed One. “When bodhisattva great beings practice the perfection of wisdom F.307.a in that manner, they should train in the perfection of wisdom without apprehending the designation of physical form, without apprehending the designation of feeling, without apprehending the designation of perception, without apprehending the designation of formative predispositions, and without apprehending the designation of consciousness; without apprehending the designation of physical form as permanent, without apprehending the designation of physical form as impermanent, without apprehending the designation of feeling as permanent, without apprehending the designation of feeling as impermanent, without apprehending the designation of perception as permanent, without apprehending the designation of perception as impermanent, without apprehending the designation of formative predispositions as permanent, without apprehending the designation of formative predispositions as impermanent, without apprehending the designation of consciousness as permanent, and without apprehending the designation of consciousness as impermanent; without apprehending the designation of physical form as happiness, without apprehending the designation of physical form as suffering, without apprehending the designation of feeling as happiness, without apprehending the designation of feeling as suffering, without apprehending the designation of perception as happiness, without apprehending the designation of perception as suffering, without apprehending the designation of formative predispositions as happiness, without apprehending the designation of consciousness as suffering, without apprehending the designation of consciousness as happiness, and without apprehending the designation of consciousness as suffering; without apprehending the designation of physical form as self, without apprehending the designation of physical form as nonself, without apprehending the designation of feeling as self, without apprehending the designation of feeling as nonself, without apprehending the designation of F.307.b perception as self, without apprehending the designation of perception as nonself, without apprehending the designation of formative predispositions as self, without apprehending the designation of formative predispositions as nonself, without apprehending the designation of consciousness as self, and without apprehending the designation of consciousness as nonself; without apprehending the designation of physical form as at peace, without apprehending the designation of physical form as not at peace, without apprehending the designation of feeling as at peace, without apprehending the designation of feeling as not at peace, without apprehending the designation of perception as at peace, without apprehending the designation of perception as not at peace, without apprehending the designation of formative predispositions as at peace, without apprehending the designation of formative predispositions as not at peace, without apprehending the designation of consciousness as at peace, and without apprehending the designation of consciousness as not at peace; without apprehending the designation of physical form as empty,

without apprehending the designation of physical form as not empty, without apprehending the designation of feeling as empty, without apprehending the designation of feeling as not empty, without apprehending the designation of perception as empty, without apprehending the designation of perception as not empty, without apprehending the designation of formative predispositions as empty, without apprehending the designation of formative predispositions as not empty, without apprehending the designation of consciousness as empty, and without apprehending the designation of consciousness as not empty; without apprehending the designation of physical form as a sign, without apprehending the designation of physical form as signless, without apprehending the designation of feeling as a sign, without apprehending the designation of feeling as signless, without apprehending F.308.a the designation of perception as a sign, without apprehending the designation of perception as signless, without apprehending the designation of formative predispositions as a sign, without apprehending the designation of formative predispositions as signless, without apprehending the designation of consciousness as a sign, and without apprehending the designation of consciousness as signless; and without apprehending the designation of physical form as with wishes, without apprehending the designation of physical form as wishless, without apprehending the designation of feeling as with wishes, without apprehending the designation of feeling as wishless, without apprehending the designation of perception as with wishes, without apprehending the designation of perception as wishless, without apprehending the designation of formative predispositions as with wishes, without apprehending the designation of formative predispositions as wishless, without apprehending the designation of consciousness as with wishes, and without apprehending the designation of consciousness as wishless.

“With regard to what you said, Subhūti, namely, ‘I do not observe any such phenomenon as a “bodhisattva,” ’ Subhūti, a mental phenomenon does not observe a sensory element of mental phenomena;^[208] a sensory element of mental phenomena does not observe a mental phenomenon. Subhūti, a sensory element of sights does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sights. Subhūti, a sensory element of feeling does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of feeling. Subhūti, a sensory element of perception does not observe F.308.b a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of perception. Subhūti, a sensory element of formative predispositions does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of formative predispositions. Subhūti, a sensory element of consciousness does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of consciousness.

“Subhūti, a sensory element of the eyes does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the eyes. Subhūti, a sensory element of the ears does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the ears. Subhūti, a sensory element of the nose does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the nose. Subhūti, a sensory element of the tongue does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the tongue. Subhūti, a sensory element of the body does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the body. Subhūti, a sensory element of the mental faculty does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the mental faculty.

“Subhūti, a sensory element of sights does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sights. Subhūti, a sensory element of sounds does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sounds. Subhūti, a sensory element of odors does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of odors. Subhūti, a sensory element of tastes does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of tastes. Subhūti, a sensory element of tangibles does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of tangibles. Subhūti, a sensory element of mental phenomena does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of mental phenomena.

“Subhūti, a conditioned element does not observe an unconditioned element; an unconditioned element does not observe a conditioned element. Neither can an unconditioned element be designated^[209] without a conditioned element, nor can a conditioned element be designated without an unconditioned element. Accordingly, Subhūti,F.309.a when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomenon at all. Since they do not observe anything, they are not afraid, not frightened, and not terrified. They are not disheartened by anything. They are not regretful. If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, do not observe feelings, do not observe perceptions, do not observe formative predispositions, and do not observe consciousness; do not observe the eyes, do not observe the ears, do not observe the nose, do not observe the tongue, do not observe the body, and do not observe the mental faculty; do not observe sights, do not observe sounds, do not observe odors, do not observe tastes, do not observe tangibles, and do not observe mental phenomena; and do not observe the earth element, do not observe the water element, do not observe the fire element, do not observe the wind element, do not observe the space element, and do not observe the consciousness element. They do not observe ignorance, do not observe formative predispositions, do not observe consciousness, do not observe name and form,F.309.b do not observe the six sense fields, do not observe sensory contact, do not observe sensation, do not observe craving, do not observe grasping, do not observe the rebirth process, do not observe birth, and do not observe aging and death.

They do not observe attachment. They do not observe hatred or delusion. They do not observe the self. They do not observe a being, do not observe a life form, do not observe a living being, do not observe a life, do not observe an individual, do not observe a person, do not observe one born of Manu, do not observe a child of Manu, do not observe an agent, do not observe an instigator of an agent, do not observe an experiencer do not observe an instigator of an experiencer, do not observe a knower, and do not observe a viewer. They do not observe the realm of desire, do not observe the realm of form, and do not observe the realm of formlessness. They do not observe the mind of śrāvakas, do not observe the mind of pratyekabuddhas, and do not observe F.310.a the mind of enlightenment.^[210] They do not observe śrāvakas. They do not observe the attributes of śrāvakas. They do not observe pratyekabuddhas. They do not observe the attributes of pratyekabuddhas. They do not observe bodhisattvas. They do not observe the attributes of bodhisattvas. They do not observe buddhas. They do not observe the attributes of buddhas. They do not observe enlightenment. They do not observe the attributes of enlightenment. They do not observe anything, up to and including all mundane and supramundane phenomena. Since they do not observe anything at all, they are not afraid, not frightened, and not terrified.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom in that manner, why does their mind not become disheartened or intimidated by all phenomena?” asked Subhūti.

The Blessed One replied, “Subhūti, it is because bodhisattva great beings do not observe the phenomena that are mind and mental factors. Therefore, Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, their mind does not become disheartened or intimidated by all phenomena.”

Subhūti asked, “Why does the mental faculty of bodhisattva great beings not become afraid?”

The Blessed One F.310.b replied, “Subhūti, it is because bodhisattva great beings do not observe the mental faculty or the sensory element of the mental faculty. Therefore, Subhūti, the mental faculty of bodhisattva great beings does not become afraid.

“Subhūti, bodhisattva great beings should train in the perfection of wisdom accordingly by not apprehending anything at all. Subhūti, if, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that perfection of wisdom, also do not apprehend a bodhisattva, also do not apprehend the term bodhisattva, and also do not apprehend the mind of enlightenment, then that itself is the teaching for bodhisattva great beings, that itself is the instruction.”

Chapter 4

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattva great beings who wish to comprehend physical forms should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish F.311.a to comprehend perceptions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the eyes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the ears should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the nose should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the tongue should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the body should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the mental faculty F.311.b should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend sights should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sounds should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend odors should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tastes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tangibles should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental phenomena should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend visual consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend auditory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend olfactory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend gustatory consciousness should train in the perfection of wisdom. Blessed Lord, F.312.a bodhisattva great beings who wish to comprehend tactile consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental consciousness should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mentally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings F.312.b who wish to comprehend feelings conditioned by aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by mentally compounded sensory contact should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend ignorance should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend name and form F.313.a should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the six sense fields should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend craving should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend grasping should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the rebirth process should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend birth should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aging should train in the perfection of wisdom.^[211] Blessed Lord, bodhisattva great beings who wish F.313.b to comprehend death should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sorrow should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lamentation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend suffering should train in the perfection of wisdom.

Blessed Lord, bodhisattva great beings who wish to comprehend discomfort should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend agitation should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to abandon attachment should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon hatred should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon delusion should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon false views about perishable composites F.314.a should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon doubt should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon a sense of moral and ascetic supremacy should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon attachment to sense objects and malice should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to form should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to formlessness should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon the fetters should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the latent impulses should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the obsessions should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four nourishments should train in the perfection of wisdom. F.314.b Bodhisattva great beings who wish to comprehend the four bonds should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four torrents should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four knots should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four graspings should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four misconceptions should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon the path of the ten nonvirtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the path of the ten virtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four meditative concentrations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four immeasurable attitudes should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four formless absorptions should train in the perfection of wisdom. F.315.a Bodhisattva great beings who wish to perfect the five extrasensory powers should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the perfection of generosity should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of ethical discipline should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of tolerance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of perseverance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of meditative concentration should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of wisdom should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external and internal phenomena F.315.b should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of emptiness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of great extent should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of ultimate reality should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of conditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of unconditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of the unlimited should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which has neither beginning nor end should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of nonexclusion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of inherent nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect F.316.a the emptiness of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of intrinsic defining characteristics should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which cannot be apprehended should train in the perfection of wisdom.

Bodhisattva great beings who wish to perfect the emptiness of nonentities should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of essential nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of an essential nature of nonentities should train in the perfection of wisdom.

Bodhisattva great beings who wish to perfect the four applications of mindfulness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four correct exertions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four supports for miraculous ability should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five faculties should train in the perfection of wisdom. Bodhisattva great beings F.316.b who wish to perfect the five powers should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the seven branches of enlightenment should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the noble eightfold path should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the emptiness, signlessness, and wishlessness gateways to liberation should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the four truths of the noble ones should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eight liberations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the nine serial steps of meditative absorption should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the ten powers of the tathāgatas should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four fearlessnesses should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four kinds of exact knowledge F.317.a should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great loving kindness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great compassion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eighteen distinct qualities of the buddhas should train in the perfection of wisdom.

“Bodhisattva great beings who wish to dwell in the meditative stability associated with the branches of enlightenment, and arising from the first meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the second meditative concentration; and arising from the second meditative concentration, become absorbed in cessation, and on arising from cessation become absorbed in the third meditative concentration; and arising from the third meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the fourth meditative concentration; and arising from the fourth meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of loving kindness; and arising from the meditative stability of loving kindness, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of compassion; and arising from the meditative stability of compassion, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of empathetic joy; and arising from the meditative stability of empathetic joy, become absorbed in cessation,F.317.b and on arising from cessation, become absorbed in the meditative stability of equanimity; and arising from the meditative stability of equanimity, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite space; and arising from the sphere of infinite space, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of nothing-at-all; and arising from the sphere of nothing-at-all, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite consciousness; and arising from the sphere of infinite consciousness, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of neither perception nor nonperception; and on arising from the sphere of neither perception nor nonperception become absorbed in cessation—they should train in the perfection of wisdom.

“Bodhisattva great beings who wish to be absorbed in the meditative stability named yawning lion should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lion’s play should train in the perfection of wisdom. Bodhisattva great beings who wish to attain all the dhāraṇī gateways and all the gateways of meditative stability should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named heroic valorF.318.a should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named precious seal should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named moonlight should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of the moon’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of avalokita should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named certainty in the realm of phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of certainty’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named vajra-like should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named gateway entering into all phenomena should train in the perfection of wisdom.

Bodhisattva great beings F.318.b who wish to be absorbed in the meditative stability named king of meditative stabilities should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the king should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named array of power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named exalted should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named engaging with certainty in lexical explanations of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named entry into abiding in the knowledge of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named observation of the ten directions should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the gateway of all dhāraṇīs should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired by all phenomena should train in the perfection of wisdom. Bodhisattva great beings F.319.a who wish to be absorbed in the meditative stability named natural seal absorbing all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named abiding in space should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named purified of the three spheres should train in the perfection of wisdom.

Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired extrasensory power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named worthy repository should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named shoulder ornament of the victory banner’s crest^[212] should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named incineration of all afflicted mental states should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named dispelling the army of the four māras should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lamp of transcendental knowledge should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed F.319.b in the meditative stability named exalted on account of the ten powers should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named space-like and without attachment, hence free and without blemish should train in the perfection of wisdom.

“So it is that bodhisattva great beings who wish to attain these and other gateways of meditative stability should train in the perfection of wisdom.

“Moreover, Blessed Lord, bodhisattva great beings who wish to fulfill the aspirations of all beings should train in the perfection of wisdom. Furthermore, Blessed Lord, bodhisattva great beings who wish to fulfill such roots of virtue that, when they have perfected those roots of virtue, they do not fall to the lower realms, are not born in inferior families, do not abide at the level of the śrāvakas or the level of the pratyekabuddhas, and do not fall into the great immaturity^[213] bodhisattvas might have should train in the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “How, Venerable Subhūti, do bodhisattva great beings fall into the great immaturity?”^[214]

The venerable Śāradvatīputra having spoken thus, the venerable Subhūti replied to him, “Venerable Śāradvatīputra, when bodhisattva great beings who lack skill in means practice the six perfections, in doing so by basing themselves—due to their lack of skill in means—on the meditative stabilities of emptiness, signlessness, and wishlessness, F.320.a they do not regress to the level of śrāvakas or pratyekabuddhas, but nor do they enter a bodhisattva’s full maturity.^[215] That is the immaturity of bodhisattva great beings.”

“Venerable Subhūti, why is that the immaturity of bodhisattva great beings?”

Subhūti replied, “Venerable Śāradvatīputra, this ‘immaturity’ of bodhisattva great beings is craving for the Dharma.”^[216]

“What, Venerable Subhūti, is craving for the Dharma?” asked Śāradvatīputra.

Subhūti replied, “Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are impermanent; become attached to, fixate on, and form the notion that feelings are impermanent; become attached to, fixate on, and form the notion that perceptions are impermanent; become attached to, fixate on, and form the notion that formative predispositions are impermanent; and become attached to, fixate on, and form the notion that F.320.b consciousness is impermanent, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are suffering; become attached to, fixate on, and form the notion that feelings are suffering; become attached to, fixate on, and form the notion that perceptions are suffering; become attached to, fixate on, and form the notion that formative predispositions are suffering; and become attached to, fixate on, and form the notion that consciousness is suffering, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are nonself; become attached to, fixate on, and form the notion that feelings are nonself; become attached to, fixate on, and form the notion that perceptions are nonself; become attached to, fixate on, and form the notion that formative predispositions are nonself; and become attached to, fixate on, and form the notion that consciousness is nonself, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom F.321.a and they become attached to, fixate on, and form the notion that physical forms are at peace; become attached to, fixate on, and form the notion that feelings are at peace; become attached to, fixate on, and form the notion that perceptions are at peace; become attached to, fixate on, and form the notion that formative predispositions are at peace; and become attached to, fixate on, and form the notion that consciousness is at peace, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are signless; become attached to, fixate on, and form the notion that feelings are signless; become attached to, fixate on, and form the notion that perceptions are signless; become attached to, fixate on, and form the notion that formative predispositions are signless; F.321.b and become attached to, fixate on, and form the notion that consciousness is signless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are wishless; become attached to, fixate on, and form the notion that feelings are wishless; become attached to, fixate on, and form the notion that perceptions are wishless; become attached to, fixate on, and form the notion that formative predispositions are wishless; and become attached to, fixate on, and form the notion that consciousness is wishless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they become attached to, fixate on, and form the notion that these physical forms are to be renounced, and that they should renounce physical forms; that these feelings are to be renounced, and that they should renounce feelings; that these perceptions are to be renounced, and that they should renounce perceptions; that these formative predispositions should be renounced, and that they should renounce formative predispositions; that this consciousness should be renounced, and that they should renounce consciousness; that this suffering should be comprehended, and that they should comprehend suffering; that this cause of suffering should be renounced, and that they should renounce the cause of suffering; that this cessation should be actualized, and that they should actualize cessation; that this path should be cultivated, and that they F.322.a should cultivate the path; that this is affliction and that is purification; that these attributes should be tended and those attributes should not be tended; that bodhisattva great beings should do this and should not do that; that this is the path of bodhisattva great beings and that is not the path; that this is the training of bodhisattva great beings and that is not the training; that this is the bodhisattva great beings’ perfection of generosity and that is not the perfection of generosity; that this is the bodhisattva great beings’ perfection of ethical discipline and that is not the perfection of ethical discipline; that this is the bodhisattva great beings’ perfection of tolerance and that is not the perfection of tolerance; that this is the bodhisattva great beings’ perfection of perseverance and that is not the perfection of perseverance; that this is the bodhisattva great beings’ perfection of meditative concentration and that is not the perfection of meditative concentration; that this is the bodhisattva great beings’ perfection of wisdom and that is not the perfection of wisdom; that this is the bodhisattva great beings’ skill in means and that is not skill in means; and that this is the maturity of bodhisattva great beings, and that is their immaturity, then this is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.”

“Venerable Subhūti, what is the maturity of a bodhisattva great being?”

Subhūti replied, “Venerable F.322.b Śāradvatīputra, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the emptiness of external phenomena in the emptiness of internal phenomena, they do not observe the emptiness of internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external phenomena in the emptiness of external and internal phenomena, they do not observe the emptiness of emptiness in the emptiness of external and internal phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of emptiness, they do not observe the emptiness of great extent in the emptiness of emptiness, they do not observe the emptiness of emptiness in the emptiness of great extent, they do not observe the emptiness of ultimate reality in the emptiness of great extent, they do not observe the emptiness of great extent in the emptiness of ultimate reality, they do not observe the emptiness of conditioned phenomena in the emptiness of ultimate reality, they do not observe the emptiness of ultimate reality in the emptiness of conditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of conditioned phenomena, they do not observe the emptiness of conditioned phenomena in the emptiness of unconditioned phenomena, they do not observe the emptiness of the unlimited in the emptiness of unconditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of the unlimited, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of the unlimited, they do not observe the emptiness of the unlimited in the emptiness of that which has neither beginning nor end,F.323.a they do not observe the emptiness of nonexclusion in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of nonexclusion, they do not observe the emptiness of inherent nature in the emptiness of nonexclusion, they do not observe the emptiness of nonexclusion in the emptiness of inherent nature, they do not observe the emptiness of all phenomena in the emptiness of inherent nature, they do not observe the emptiness of inherent nature in the emptiness of all phenomena, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of all phenomena, they do not observe the emptiness of all phenomena in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of that which cannot be apprehended in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of that which cannot be apprehended, they do not observe the emptiness of nonentities in the emptiness of that which cannot be apprehended, they do not observe the emptiness of that which cannot be apprehended in the emptiness of nonentities, they do not observe the emptiness of essential nature in the emptiness of nonentities, they do not observe the emptiness of nonentities in the emptiness of essential nature,

they do not observe the emptiness of an essential nature of nonentities in the emptiness of essential nature, and they do not observe the emptiness of essential nature in the emptiness of an essential nature of nonentities.

“Venerable Śāradvatīputra, if bodhisattva great beings practice the perfection of wisdom accordingly, they will enter a bodhisattva’s full maturity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice F.323.b the perfection of wisdom, they should train as follows: While they are training, they should by all means cognize physical forms, but they should not give rise to conceit on account of those physical forms; they should cognize feelings, but they should not give rise to conceit on account of those feelings; they should cognize perceptions, but they should not give rise to conceit on account of those perceptions; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; and they should cognize consciousness, but they should not give rise to conceit on account of that consciousness. They should cognize the eyes, but they should not give rise to conceit on account of those eyes; they should cognize the ears, but they should not give rise to conceit on account of those ears; they should cognize the nose, but they should not give rise to conceit on account of that nose; they should cognize the tongue, but they should not give rise to conceit on account of that tongue; they should cognize the body, but they should not give rise to conceit on account of that body; and they should cognize the mental faculty, but they should not give rise to conceit on account of that mental faculty. They should cognize sights, but they should not give rise to conceit on account of those sights; they should cognize sounds, but they should not give rise to conceit on account of those sounds; they should cognize odors, but they should not give rise to conceit on account of those odors; they should cognize tastes, but they should not give rise to conceit on account of those tastes; they should cognize tangibles, but they should not give rise to conceit on account of those tangibles; and they should cognize mental phenomena, but they should not give rise to conceit on account of those mental phenomena.

They should cognize visual consciousness, but they should not give rise to conceit on account of that visual consciousness; they should cognize auditory consciousness, but they should not give rise to conceit on account of that auditory consciousness; they should cognize olfactory consciousness, but they should not give rise to conceit on account of that olfactory consciousness; they should cognize gustatory consciousness, but they should not give rise to conceit on account of that gustatory consciousness; they should cognize tactile consciousness, but they should not give rise to conceit on account of that tactile consciousness; and they should cognize mental consciousness but they should not give rise to conceit on account of that mental consciousness. They should cognize visually compounded sensory contact,F.324.a but they should not give rise to conceit on account of that visually compounded sensory contact; they should cognize aurally compounded sensory contact, but they should not give rise to conceit on account of that aurally compounded sensory contact; they should cognize nasally compounded sensory contact, but they should not give rise to conceit on account of that nasally compounded sensory contact; they should cognize lingually compounded sensory contact, but they should not give rise to conceit on account of that lingually compounded sensory contact; they should cognize corporeally compounded sensory contact, but they should not give rise to conceit on account of that corporeally compounded sensory contact; and they should cognize mentally compounded sensory contact, but they should not give rise to conceit on account of that mentally compounded sensory contact. They should cognize feelings conditioned by visually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by visually compounded sensory contact; they should cognize feelings conditioned by aurally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by aurally compounded sensory contact; they should cognize feelings conditioned by nasally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by nasally compounded sensory contact; they should cognize feelings conditioned by lingually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by lingually compounded sensory contact; they should cognize feelings conditioned by corporeally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by corporeally compounded sensory contact; and they should cognize feelings conditioned by mentally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by mentally compounded sensory contact.

They should cognize the earth element, but they should not give rise to conceit on account of that earth element; they should cognize the water element, but they should not give rise to conceit on account of that water element; they should cognize the fire element, but they should not give rise to conceit on account of that fire element; they should cognize the wind element, but they should not give rise to conceit on account of that wind element; they should cognize the space element, but they should not give rise to conceit on account of that space element;F.324.b and they should cognize the consciousness element, but they should not give rise to conceit on account of that consciousness element. They should cognize ignorance, but they should not give rise to conceit on account of that ignorance; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; they should cognize consciousness, but they should not give rise to conceit on account of that consciousness; they should cognize name and form, but they should not give rise to conceit on account of that name and form; they should cognize the six sense fields, but they should not give rise to conceit on account of those six sense fields; they should cognize sensory contact, but they should not give rise to conceit on account of that sensory contact; they should cognize sensation, but they should not give rise to conceit on account of that sensation; they should cognize craving, but they should not give rise to conceit on account of that craving; they should cognize grasping, but they should not give rise to conceit on account of that grasping; they should cognize the rebirth process, but they should not give rise to conceit on account of that rebirth process; they should cognize birth, but they should not give rise to conceit on account of that birth; and they should cognize aging and death, but they should not give rise to conceit on account of that aging and death.

They should cognize the perfection of generosity, but they should not give rise to conceit on account of that perfection of generosity; they should cognize the perfection of ethical discipline, but they should not give rise to conceit on account of that perfection of ethical discipline; they should cognize the perfection of tolerance, but they should not give rise to conceit on account of that perfection of tolerance; they should cognize the perfection of perseverance, but they should not give rise to conceit on account of that perfection of perseverance; they should cognize the perfection of meditative concentration, but they should not give rise to conceit on account of that perfection of meditative concentration; and they should cognize the perfection of wisdom but they should not give rise to conceit on account of that perfection of wisdom. They should cognize the emptiness of internal phenomena, but they should not give rise to conceit on account of that emptiness of internal phenomena; they should cognize the emptiness of external phenomena, but they should not give rise to conceit on account of that emptiness of external phenomena; they should cognize the emptiness of external and internal phenomena, but they should not give rise to conceit F.325.a on account of that emptiness of external and internal phenomena; they should cognize the emptiness of emptiness, but they should not give rise to conceit on account of that emptiness of emptiness; they should cognize the emptiness of great extent, but they should not give rise to conceit on account of that emptiness of great extent; they should cognize the emptiness of ultimate reality, but they should not give rise to conceit on account of that emptiness of ultimate reality; they should cognize the emptiness of conditioned phenomena, but they should not give rise to conceit on account of that emptiness of conditioned phenomena; they should cognize the emptiness of unconditioned phenomena, but they should not give rise to conceit on account of that emptiness of unconditioned phenomena; they should cognize the emptiness of the unlimited, but they should not give rise to conceit on account of that emptiness of the unlimited; they should cognize the emptiness of that which has neither beginning nor end, but they should not give rise to conceit on account of that emptiness of that which has neither beginning nor end; they should cognize the emptiness of nonexclusion, but they should not give rise to conceit on account of that emptiness of nonexclusion; they should cognize the emptiness of inherent nature, but they should not give rise to conceit on account of that emptiness of inherent nature; they should cognize the emptiness of all phenomena, but they should not give rise to conceit on account of that emptiness of all phenomena; they should cognize the emptiness of intrinsic defining characteristics, but they should not give rise to conceit on account of that emptiness of intrinsic defining characteristics; they should cognize the emptiness of that which cannot be apprehended, but they should not give rise to conceit on account of that emptiness of that which cannot be apprehended; they should cognize the emptiness of nonentities, but they should not give rise to conceit on account of that emptiness of nonentities;

they should cognize the emptiness of essential nature, but they should not give rise to conceit on account of that emptiness of essential nature; and they should cognize the emptiness of an essential nature of nonentities, but they should not give rise to conceit on account of that emptiness of an essential nature of nonentities. They should cognize the meditative concentrations, but they should not give rise to conceit on account of those meditative concentrations; they should cognize the immeasurable attitudes, but they should not give rise to conceit on account of those immeasurable attitudes; they should cognize the formless absorptions,F.325.b but they should not give rise to conceit on account of those formless absorptions; they should cognize the extrasensory powers, but they should not give rise to conceit on account of those extrasensory powers; and they should cognize the five eyes, but they should not give rise to conceit on account of those five eyes. They should cognize the applications of mindfulness, but they should not give rise to conceit on account of those applications of mindfulness; they should cognize the correct exertions, but they should not give rise to conceit on account of those correct exertions; they should cognize the supports for miraculous ability, but they should not give rise to conceit on account of those supports for miraculous ability; they should cognize the faculties, but they should not give rise to conceit on account of those faculties; they should cognize the powers, but they should not give rise to conceit on account of those powers; they should cognize the branches of enlightenment, but they should not give rise to conceit on account of those branches of enlightenment; and they should cognize the noble eightfold path, but they should not give rise to conceit on account of that noble eightfold path.

They should cognize the truths of the noble ones, but they should not give rise to conceit on account of those truths of the noble ones; they should cognize the eight liberations, but they should not give rise to conceit on account of those eight liberations; and they should cognize the nine serial steps of meditative absorption, but they should not give rise to conceit on account of those nine serial steps of meditative absorption. They should cognize the emptiness, signlessness, and wishlessness gateways to liberation, but they should not give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation; they should cognize the meditative stabilities, but they should not give rise to conceit on account of those meditative stabilities; they should cognize the gateways of the dhāraṇīs, but they should not give rise to conceit on account of those gateways of the dhāraṇīs;F.326.a they should cognize the ten powers of the tathāgatas, but they should not give rise to conceit on account of those ten powers of the tathāgatas; they should cognize the four fearlessnesses, but they should not give rise to conceit on account of those four fearlessnesses; they should cognize the four kinds of exact knowledge, but they should not give rise to conceit on account of those four kinds of exact knowledge; they should cognize great loving kindness, but they should not give rise to conceit on account of that great loving kindness; they should cognize great compassion, but they should not give rise to conceit on account of that great compassion; and they should cognize the eighteen distinct qualities of the buddhas, but they should not give rise to conceit on account of those eighteen distinct qualities of the buddhas.

“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should not give rise to conceit even on account of the mind of enlightenment, nor should they give rise to conceit on account of the mind that is equal to the unequalled, nor should they give rise to conceit on account of the mind of vast extent. If you ask why, it is because that mind is not mind. The nature of the mind is luminosity.”

“Venerable Subhūti, what is luminosity—the inherent nature of mind?”

Subhūti replied, “Venerable Śāradvatīputra, mind neither has desire, nor is it without desire; it neither has delusion, nor is it without delusion; it neither has hatred, nor is it without hatred; it neither has obsession, nor is it without obsession; it neither has obscuration, nor is it without obscuration; it neither has impediment, nor is it without impediment;^[217] it neither has latent impulses, nor is it without latent impulses; it neither has fetters, nor is it without fetters; it neither has mistaken views, nor is it without mistaken views; it neither has śrāvakas, nor is it without śrāvakas;^[218] and it neither has pratyekabuddhas, nor is it without pratyekabuddhas. This, Venerable Śāradvatīputra, F.326.b is the natural luminosity of the mind that bodhisattva great beings have.”

“Venerable Subhūti! Does this mind that is not the mind exist?”

“Venerable Śāradvatīputra,” Subhūti asked in return, “if it is thus not mind, can existence or nonexistence be apprehended, or do they exist in that which is not mind?”

“No, Venerable Subhūti,” he replied.

Subhūti then asked, “Venerable Śāradvatīputra, if that which is not mind has neither existence nor nonexistence, and if it cannot be apprehended, how then, Venerable Śāradvatīputra, can you be correct in asking ‘Does this mind that is not the mind exist?’ ”

“Venerable Subhūti, what is that which is not the mind?”

“Venerable Śāradvatīputra,” replied Subhūti, “that which is not the mind is unchanging and without conceptual notions. That is the real nature of all phenomena. Therein there is no mind. This is said to be inconceivable.”

“Venerable Subhūti, just as the mind is unchanging and without conceptual notions, are physical forms also unchanging and without conceptual notions? So too, are feelings unchanging and without conceptual notions? So too, are perceptions unchanging and without conceptual notions? So too, are formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are the eyes unchanging and without conceptual notions? So too, are the ears unchanging and without conceptual notions? So too, is the nose unchanging F.327.a and without conceptual notions? So too, is the tongue unchanging and without conceptual notions? So too, is the body unchanging and without conceptual notions? So too, is the mental faculty unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are sights unchanging and without conceptual notions? So too, are sounds unchanging and without conceptual notions? So too, are odors unchanging and without conceptual notions? So too, are tastes unchanging and without conceptual notions? So too, are tangibles unchanging and without conceptual notions? So too, are mental phenomena unchanging and without conceptual notions?

“Just as the mind is unchanging and without conceptual notions, so too, is the sensory element of the eyes unchanging and without conceptual notions? So too, is the sensory element of sights unchanging and without conceptual notions? So too, is the sensory element of visual consciousness unchanging and without conceptual notions? So too, is the sensory element of the ears unchanging and without conceptual notions? So too, is the sensory element of sounds unchanging and without conceptual notions? So too, is the sensory element of auditory consciousness unchanging and without conceptual notions? So too, is the sensory element of the nose unchanging and without conceptual notions? So too, is the sensory element of odors unchanging and without conceptual notions? So too, is the sensory element of olfactory consciousness unchanging and without conceptual notions? F.327.b So too, is the sensory element of the tongue unchanging and without conceptual notions? So too, is the sensory element of tastes unchanging and without conceptual notions? So too, is the sensory element of gustatory consciousness unchanging and without conceptual notions? So too, is the sensory element of the body unchanging and without conceptual notions? So too, is the sensory element of tangibles unchanging and without conceptual notions? So too, is the sensory element of tactile consciousness unchanging and without conceptual notions? So too, is the sensory element of the mental faculty unchanging and without conceptual notions? So too, is the sensory element of mental phenomena unchanging and without conceptual notions? So too, is the sensory element of mental consciousness unchanging and without conceptual notions?

“Just as the mind is unchanging and without conceptual notions, so too, is ignorance unchanging and without conceptual notions? So too, are the formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? So too, are name and form unchanging and without conceptual notions? So too, are the six sense fields unchanging and without conceptual notions? So too, is sensory contact unchanging and without conceptual notions? So too, is sensation unchanging and without conceptual notions? So too, is craving unchanging and without conceptual notions? So too, is grasping unchanging and without conceptual notions? So too, is the rebirth process unchanging F.328.a and without conceptual notions? So too, is birth unchanging and without conceptual notions? So too, are aging and death unchanging and without conceptual notions?

“Just as the mind is unchanging and without conceptual notions, so too, is the perfection of generosity unchanging and without conceptual notions? So too, is the perfection of ethical discipline unchanging and without conceptual notions? So too, is the perfection of tolerance unchanging and without conceptual notions? So too, is the perfection of perseverance unchanging and without conceptual notions? So too, is the perfection of meditative concentration unchanging and without conceptual notions? So too, is the perfection of wisdom unchanging and without conceptual notions?

“Just as the mind is unchanging and without conceptual notions, so too, is the emptiness of internal phenomena unchanging and without conceptual notions? So too, is the emptiness of external phenomena unchanging and without conceptual notions? So too, is the emptiness of external and internal phenomena unchanging and without conceptual notions? So too, is the emptiness of emptiness unchanging and without conceptual notions? So too, is the emptiness of great extent unchanging and without conceptual notions? So too, is the emptiness of ultimate reality unchanging and without conceptual notions? So too, is the emptiness of conditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of unconditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of the unlimited unchanging and F.328.b without conceptual notions? So too, is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions? So too, is the emptiness of nonexclusion unchanging and without conceptual notions? So too, is the emptiness of inherent nature unchanging and without conceptual notions? So too, is the emptiness of all phenomena unchanging and without conceptual notions? So too, is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions? So too, is the emptiness of that which cannot be apprehended unchanging and without conceptual notions? So too, is the emptiness of nonentities unchanging and without conceptual notions? So too, is the emptiness of essential nature unchanging and without conceptual notions? So too, is the emptiness of an essential nature of nonentities unchanging and without conceptual notions?

“Just as mind is unchanging and without conceptual notions, so too, are the applications of mindfulness unchanging and without conceptual notions? So too, are the correct exertions unchanging and without conceptual notions? So too, are the supports for miraculous ability unchanging and without conceptual notions? So too, are the faculties unchanging and without conceptual notions? So too, are the powers unchanging and without conceptual notions? So too, are the branches of enlightenment unchanging and without conceptual notions? So too, is the noble eightfold path unchanging and without conceptual notions? So too, are the truths of the noble ones unchanging and without conceptual notions? So too, are the meditative concentrations F.329.a unchanging and without conceptual notions? So too, are the immeasurable attitudes unchanging and without conceptual notions? So too, are the formless absorptions unchanging and without conceptual notions? So too, are the eight liberations unchanging and without conceptual notions? So too, are the nine serial steps of meditative absorption unchanging and without conceptual notions? So too, are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions? So too, are the extrasensory powers unchanging and without conceptual notions? So too, are the meditative stabilities unchanging and without conceptual notions? So too, are the dhāraṇī gateways unchanging and without conceptual notions? So too, is great love unchanging and without conceptual notions? So too, is great compassion unchanging and without conceptual notions? So too, are the ten powers of the tathāgatas unchanging and without conceptual notions? So too, are the four fearlessnesses unchanging and without conceptual notions? So too, are the four kinds of exact knowledge unchanging and without conceptual notions?

So too, are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions? So too, is the fruit of having entered the stream unchanging and without conceptual notions? So too,F.329.b is the fruit of once-returner unchanging and without conceptual notions? So too, is the fruit of non-returner unchanging and without conceptual notions? So too, is arhatship unchanging and without conceptual notions? So too, is individual enlightenment unchanging and without conceptual notions? So too, is the knowledge of the aspects of the path unchanging and without conceptual notions?^[219] And so too, is all-aspect omniscience unchanging and without conceptual notions?”

“Venerable Śāradvatīputra, it is so!” replied Subhūti. “Just as the mind is unchanging and without conceptual notions, so too are physical forms unchanging and without conceptual notions. So too are feelings unchanging and without conceptual notions. So too are perceptions unchanging and without conceptual notions. So too are formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are the eyes unchanging and without conceptual notions. So too are the ears unchanging and without conceptual notions. So too is the nose unchanging and without conceptual notions. So too is the tongue unchanging and without conceptual notions. So too is the body unchanging and without conceptual notions. So too is the mental faculty unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are sights unchanging and without conceptual notions. So too are sounds unchanging and without conceptual notions. So too are odors F.330.a unchanging and without conceptual notions. So too are tastes unchanging and without conceptual notions. So too are tangibles unchanging and without conceptual notions. So too are mental phenomena unchanging and without conceptual notions.

“Just as the mind is unchanging and without conceptual notions, so too is the sensory element of the eyes unchanging and without conceptual notions. So too is the sensory element of sights unchanging and without conceptual notions. So too is the sensory element of visual consciousness unchanging and without conceptual notions. So too is the sensory element of the ears unchanging and without conceptual notions. So too is the sensory element of sounds unchanging and without conceptual notions. So too is the sensory element of auditory consciousness unchanging and without conceptual notions. So too is the sensory element of the nose unchanging and without conceptual notions. So too is the sensory element of odors unchanging and without conceptual notions. So too is the sensory element of olfactory consciousness unchanging and without conceptual notions. So too is the sensory element of the tongue unchanging and without conceptual notions. So too is the sensory element of tastes unchanging and without conceptual notions. So too is the sensory element of gustatory consciousness unchanging and without conceptual notions. So too is the sensory element of the body unchanging and without conceptual notions. So too is the sensory element of tangibles unchanging and without conceptual notions. So too is the sensory element of tactile consciousness unchanging and without conceptual notions. So too is the sensory element of the mental faculty unchanging and without conceptual notions. So too is the sensory element of mental phenomena unchanging and without conceptual notions. So too is the sensory element of mental consciousness F.330.b unchanging and without conceptual notions.

“Just as the mind is unchanging and without conceptual notions, so too is ignorance unchanging and without conceptual notions. So too are the formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. So too are name and form unchanging and without conceptual notions. So too are the six sense fields unchanging and without conceptual notions. So too is sensory contact unchanging and without conceptual notions. So too is sensation unchanging and without conceptual notions. So too is craving unchanging and without conceptual notions. So too is grasping unchanging and without conceptual notions. So too is the rebirth process unchanging and without conceptual notions. So too is birth unchanging and without conceptual notions. So too are aging and death unchanging and without conceptual notions.

“Just as the mind is unchanging and without conceptual notions, so too is the perfection of generosity unchanging and without conceptual notions. So too is the perfection of ethical discipline unchanging and without conceptual notions. So too is the perfection of tolerance unchanging and without conceptual notions. So too is the perfection of perseverance unchanging and without conceptual notions. So too is the perfection of meditative concentration unchanging and without conceptual notions. So too is the perfection of wisdom unchanging and without conceptual notions.

“Just as the mind is unchanging and without conceptual notions, so too is the emptiness of internal phenomena unchanging and without conceptual notions. F.331.a So too is the emptiness of external phenomena unchanging and without conceptual notions. So too is the emptiness of external and internal phenomena unchanging and without conceptual notions. So too is the emptiness of emptiness unchanging and without conceptual notions. So too is the emptiness of great extent unchanging and without conceptual notions. So too is the emptiness of ultimate reality unchanging and without conceptual notions. So too is the emptiness of conditioned phenomena unchanging and without conceptual notions. So too is the emptiness of unconditioned phenomena unchanging and without conceptual notions. So too is the emptiness of the unlimited unchanging and without conceptual notions. So too is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions. So too is the emptiness of nonexclusion unchanging and without conceptual notions. So too is the emptiness of inherent nature unchanging and without conceptual notions. So too is the emptiness of all phenomena unchanging and without conceptual notions. So too is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions. So too is the emptiness of that which cannot be apprehended unchanging and without conceptual notions. So too is the emptiness of nonentities unchanging and without conceptual notions. So too is the emptiness of essential nature unchanging and without conceptual notions. So too is the emptiness of an essential nature of nonentities unchanging and without conceptual notions.

“Just as mind is unchanging and without conceptual notions, so too are the applications of mindfulness unchanging and without conceptual notions. So too are the correct exertions unchanging and without conceptual notions.F.331.b So too are the supports for miraculous ability unchanging and without conceptual notions. So too are the faculties unchanging and without conceptual notions. So too are the powers unchanging and without conceptual notions. So too are the branches of enlightenment unchanging and without conceptual notions. So too is the noble eightfold path unchanging and without conceptual notions. So too are the truths of the noble ones unchanging and without conceptual notions. So too are the meditative concentrations unchanging and without conceptual notions. So too are the immeasurable attitudes unchanging and without conceptual notions. So too are the formless absorptions unchanging and without conceptual notions. So too are the eight liberations unchanging and without conceptual notions. So too are the nine serial steps of meditative absorption unchanging and without conceptual notions. So too are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions. So too are the extrasensory powers unchanging and without conceptual notions. So too are the meditative stabilities unchanging and without conceptual notions. So too are the dhāraṇī gateways unchanging and without conceptual notions. So too is great love unchanging and without conceptual notions. So too is great compassion unchanging and without conceptual notions. So too are the ten powers of the tathāgatas unchanging and without conceptual notions. So too are the four fearlessnesses unchanging F.332.a and without conceptual notions. So too are the four kinds of exact knowledge unchanging and without conceptual notions.

So too are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions. So too is the fruit of having entered the stream unchanging and without conceptual notions. So too is the fruit of once-returner unchanging and without conceptual notions. So too is the fruit of non-returner unchanging and without conceptual notions. So too is arhatship unchanging and without conceptual notions. So too is individual enlightenment unchanging and without conceptual notions. So too is the knowledge of the aspects of the path unchanging and without conceptual notions. And so too is all-aspect omniscience unchanging and without conceptual notions.”

Then the venerable Śāradvatīputra said, “You have spoken well, Venerable Subhūti! Excellent, excellent, Venerable Subhūti! You are the son and heir of the Blessed Lord! Born from his mouth, arisen from the Dharma, emanated by the Dharma, inheritor of the Dharma, not an inheritor of material things, but an immediate physical eyewitness to the attributes of the buddhas.^[220] You are the one said by the Blessed Lord to be supreme among śrāvakas who practice without afflicted mental states,^[221] and this exposition of yours is reminiscent of that approach.

“Venerable Subhūti, bodhisattva great beings should indeed train in accordance with the perfection of wisdom. It is through this that bodhisattva great beings are indeed understood F.332.b to be irreversible. That is to say, one should know bodhisattva great beings not to be without the perfection of wisdom.

“Venerable Subhūti, even those^[222] who wish to train on the level of the śrāvakas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the pratyekabuddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the bodhisattvas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. And even bodhisattva great beings who wish to train on the level of the buddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. If you ask why, it is because the three vehicles through which bodhisattva great beings, śrāvakas, and pratyekabuddhas should train at all times, without interruption, are extensively taught therein.”

Chapter 5

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus F.333.a do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?^[223]

“Thus, Blessed Lord, without apprehending and without finding any increase or decrease in any phenomenon, it would indeed be regrettable if I were to cause a bodhisattva or a perfection of wisdom to increase or decrease as mere names.

“Blessed Lord, even those names are unstable, intangible, and powerless.^[224] Why? Since those names do not exist, therefore those names are unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether physical forms increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether physical forms increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name physical forms is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I F.333.b do not apprehend and do not observe whether feelings increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether perceptions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether perceptions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name perceptions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether formative predispositions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether formative predispositions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether consciousness increases or decreases, F.334.a so, Blessed Lord, since I thus do not apprehend and do not observe whether consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eyes increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eyes increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name eyes is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the ears increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the ears increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name ears is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the nose increases or decreases, so, F.334.b Blessed Lord, since I thus do not apprehend and do not observe whether the nose increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nose is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the tongue increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the tongue increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name tongue is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the body increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the body increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name body is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the mental faculty increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the mental faculty increases or decreases, F.335.a what could I designate by the name bodhisattva? Blessed Lord, even that name mental faculty is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether sights increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether sights increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sights is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether sounds increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether sounds increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sounds is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether odors increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether odors increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name odors is unstable, F.335.b intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether tastes increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether tastes increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name tastes is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether tangibles increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether tangibles increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name tangibles is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mental phenomena increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether mental phenomena increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name mental phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, F.336.a and powerless.

“Blessed Lord, I do not apprehend and do not observe whether visual consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether visual consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name visual consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether auditory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether auditory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name auditory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether olfactory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether olfactory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name olfactory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, F.336.b therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether gustatory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether gustatory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name gustatory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether tactile consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether tactile consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name tactile consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mental consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mental consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mental consciousnessF.337.a is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether visually compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether visually compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name visually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether aurally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether aurally compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name aurally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether nasally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether nasally compounded sensory contact increases or decreases, F.337.b what could I designate by the name bodhisattva? Blessed Lord, even that name nasally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether lingually compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether lingually compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name lingually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether corporeally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether corporeally compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name corporeally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mentally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mentally compounded sensory contact increases or decreases, F.338.a what could I designate by the name bodhisattva? Blessed Lord, even that name mentally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by visually compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by visually compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by visually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by aurally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by aurally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by aurally compounded sensory contact is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by nasally compounded sensory contact F.338.b increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by nasally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by nasally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by lingually compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by lingually compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by lingually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by corporeally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by corporeally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by corporeally compounded sensory contact is unstable, intangible, and powerless. Why? F.339.a Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by mentally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by mentally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by mentally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the earth element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the earth element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name earth element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the water element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the water element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name water element is unstable, intangible, F.339.b and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the fire element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the fire element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name fire element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the wind element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the wind element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name wind element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the space element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the space element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name space element is unstable, intangible, and powerless. Why? Since that name does not exist, F.340.a therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the consciousness element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the consciousness element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether ignorance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether ignorance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name ignorance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether formative predispositions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether formative predispositions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name F.340.b is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether name and form increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether name and form increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name name and form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the six sense fields increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the six sense fields increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name six sense fields is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

Blessed Lord, I F.341.a do not apprehend and do not observe whether sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether sensation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether sensation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name sensation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether craving increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether craving increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name craving is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether grasping increases or decreases, so, Blessed Lord, since I thus do not apprehend F.341.b and do not observe whether grasping increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name grasping is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the rebirth process increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the rebirth process increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name the rebirth process is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether birth increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether birth increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name birth is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether aging and death increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether aging and death increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, F.342.a even that name aging and death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of ignorance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of ignorance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name the cessation of ignorance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of formative predispositions increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of formative predispositions increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of consciousness increases or decreases, what could I designate F.342.b by the name bodhisattva? Blessed Lord, even that name cessation of consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of name and form increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of name and form increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of name and form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of the six sense fields increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of the six sense fields increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of the six sense fields is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of sensory contact F.343.a increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of sensation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of sensation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of sensation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of craving increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of craving increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of craving is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of grasping increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of grasping F.343.b increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of grasping is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of the rebirth process increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of the rebirth process increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of the rebirth process is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of birth increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of birth increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of birth is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the cessation of aging and death increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of aging and death increases or decreases, F.344.a what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of aging and death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether desire increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether desire increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name desire is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether hatred increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether hatred increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name hatred is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether delusion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether delusion increases or decreases, what could I designate by the name bodhisattva? F.344.b Blessed Lord, even that name delusion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the sixty-two mistaken views increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the sixty-two mistaken views increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sixty-two mistaken views is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the self increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the self increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name self is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a being increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a being increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name being is unstable, intangible, and powerless. F.345.a Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a life form increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a life form increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name life form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a living being increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a living being increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name living being is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether life increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether life increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name life is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. F.345.b

“Blessed Lord, I do not apprehend and do not observe whether an individual increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an individual increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name individual is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a person increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a person increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name person is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether one born of Manu increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether one born of Manu increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name one born of Manu is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. F.346.a

“Blessed Lord, I do not apprehend and do not observe whether a child of Manu increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a child of Manu increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name child of Manu is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether an agent increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an agent increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name an agent is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether an experiencer increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an experiencer increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name experiencer is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe F.346.b whether a knower increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a knower increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name knower is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a viewer increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a viewer increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name viewer is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. B22

“Blessed Lord, I do not apprehend and do not observe whether the perfection of generosity increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of generosity increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of generosity is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, F.347.a and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the perfection of ethical discipline increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of ethical discipline increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of ethical discipline is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the perfection of tolerance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of tolerance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of tolerance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the perfection of perseverance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of perseverance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of perseveranceF.347.b is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the perfection of meditative concentration increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of meditative concentration increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of meditative concentration is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the perfection of wisdom increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of wisdom increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of wisdom is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of internal phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of internal phenomena increases or decreases, F.348.a what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of internal phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of external phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of external phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of external phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of external and internal phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of external and internal phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of external and internal phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of emptiness increases or decreases, so, Blessed Lord, since I thus do not apprehend F.348.b and do not observe whether the emptiness of emptiness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of emptiness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of great extent increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of great extent increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of great extent is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of ultimate reality increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of ultimate reality increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of ultimate reality is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of conditioned phenomena increases or decreases, so, Blessed Lord, since I thus F.349.a do not apprehend and do not observe whether the emptiness of conditioned phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of conditioned phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of unconditioned phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of unconditioned phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of unconditioned phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of the unlimited increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of the unlimited increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of the unlimited is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of that which has neither beginning nor end F.349.b increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of that which has neither beginning nor end increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of that which has neither beginning nor end is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of nonexclusion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of nonexclusion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of nonexclusion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of inherent nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of inherent nature increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of inherent nature is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, F.350.a I do not apprehend and do not observe whether the emptiness of all phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of all phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of all phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of intrinsic defining characteristics increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of intrinsic defining characteristics increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of intrinsic defining characteristics is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of that which cannot be apprehended increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of that which cannot be apprehended increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of that which cannot be apprehended is unstable, intangible, and powerless. F.350.b Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of nonentities increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of nonentities increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of nonentities is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of essential nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of essential nature increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of essential nature is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness of an essential nature of nonentities increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of an essential nature of nonentities increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, F.351.a even that name emptiness of an essential nature of nonentities is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the applications of mindfulness increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the applications of mindfulness increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name applications of mindfulness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the correct exertions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the correct exertions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name correct exertions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the supports for miraculous ability increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe F.351.b whether the supports for miraculous ability increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name supports for miraculous ability is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the faculties increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the faculties increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name faculties is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the powers increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the powers increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name powers is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the branches of enlightenment increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the branches of enlightenment F.352.a increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name branches of enlightenment is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the noble eightfold path increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the noble eightfold path increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name noble eightfold path is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the emptiness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe F.352.b whether the signlessness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the signlessness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name signlessness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the wishlessness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the wishlessness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name wishlessness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the four meditative concentrations increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four meditative concentrations increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name meditative concentrations is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, F.353.a I do not apprehend and do not observe whether loving kindness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether loving kindness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name loving kindness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether compassion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether compassion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name compassion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether empathetic joy increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether empathetic joy increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name empathetic joy is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether equanimity F.353.b increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether equanimity increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name equanimity is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the four formless absorptions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four formless absorptions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formless absorptions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Buddha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Buddha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Buddha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, F.354.a intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Dharma increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Dharma increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Dharma is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Saṅgha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Saṅgha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Saṅgha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of ethical discipline increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of ethical discipline increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of ethical discipline is unstable, intangible, and powerless. Why? F.354.b Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of giving away increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of giving away increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of giving away is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the gods increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the gods increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the gods is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the body increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the body increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the body is unstable, intangible, F.355.a and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of disillusionment increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of disillusionment increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of disillusionment is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the inhalation and exhalation of breath increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the inhalation and exhalation of breath increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the inhalation and exhalation of breath is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether mindfulness of death increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of death increases or decreases, what could I designate by the name F.355.bbodhisattva? Blessed Lord, even that name mindfulness of death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eyes of flesh increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eyes of flesh increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name eyes of flesh is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eye of divine clairvoyance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of divine clairvoyance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of divine clairvoyance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eye of wisdom increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of wisdom increases or decreases, what could I designate by the name bodhisattva? F.356.a Blessed Lord, even that name eye of wisdom is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eye of the Dharma increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of the Dharma increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of the Dharma is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eye of a buddha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of a buddha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of a buddha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the six extrasensory powers increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the six extrasensory powers increase or decrease, F.356.b what could I designate by the name bodhisattva? Blessed Lord, even that name six extrasensory powers is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the ten powers of the tathāgatas increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the ten powers of the tathāgatas increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name ten powers of the tathāgatas is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the four fearlessnesses increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four fearlessnesses increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name four fearlessnesses is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the four kinds of exact knowledge increase or decrease, so, F.357.a Blessed Lord, since I thus do not apprehend and do not observe whether the four kinds of exact knowledge increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name four kinds of exact knowledge is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether great compassion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether great compassion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name great compassion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the eighteen distinct qualities of the buddhas increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eighteen distinct qualities of the buddhas increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name distinct qualities of the buddhas is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, F.357.b and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the dreamlike five acquisitive aggregates increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the dreamlike five acquisitive aggregates increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an illusion increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an illusion increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an echo increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an echo increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregatesF.358.a is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an optical aberration increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an optical aberration increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a reflection increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble a reflection increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a mirage increase or decrease, so, Blessed Lord, since I thus F.358.b do not apprehend and do not observe whether the five acquisitive aggregates that resemble a mirage increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble the moon in water increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble the moon in water increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a magical display increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble a magical display increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. F.359.a

“Blessed Lord, I do not apprehend and do not observe whether that which is void increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is void increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name void is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is at peace increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is at peace increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name peace is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is nonarising increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonarising increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonarising is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend F.359.b and do not observe whether that which is nonceasing increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonceasing increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonceasing is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is nonoriginating increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonoriginating increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonoriginating is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is nonconditioning increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonconditioning increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonconditioning is unstable, intangible, and powerless. Why? Since that name F.360.a does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is undefiled increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is undefiled increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name undefiled is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is unpurified increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is unpurified increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name unpurified is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the realm of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the realm of phenomena F.360.b increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name realm of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the real nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not consider whether the real nature increases or decreases, what could I designate by the term bodhisattva? Blessed Lord, even that term real nature is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the very limit of reality increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the very limit of reality increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name very limit of reality is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the abiding nature of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the abiding nature of phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, F.361.a even that name abiding nature of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the maturity of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the maturity of phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name maturity of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.^[225]

“Blessed Lord, I do not apprehend and do not observe whether a virtuous or a nonvirtuous phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a virtuous or a nonvirtuous phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name virtuous or nonvirtuous phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a mundane or a supramundane phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a mundane or a supramundane F.361.b phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mundane or supramundane phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a conditioned or an unconditioned phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a conditioned or an unconditioned phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name conditioned or unconditioned phenomenon is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a contaminated or an uncontaminated phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a contaminated or an uncontaminated phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name contaminated or uncontaminated phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, F.362.a therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether a past, a future, or a present event increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a past, a future, or a present event increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name past, future, or present event is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether that which is not past, is not future, or is not present increases or decreases. And what is that called?^[226] It is the unconditioned. The unconditioned is not past, is not future, and is not present. Blessed Lord, I do not apprehend and do not observe whether the unconditioned increases or decreases. If you ask what the unconditioned is, it is that which is nonarising, nondwelling, and nonperishing.

“Blessed Lord, I do not apprehend and do not observe whether the Blessed Lord increases or decreases.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, F.362.b accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas F.363.a and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.

“Blessed Lord, if I do not apprehend and do not observe whether those tathāgatas, arhats, perfectly complete buddhas, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease, F.363.b what bodhisattva great being should I teach and instruct, and in what perfection of wisdom? And what should I teach to be investigated as the perfection of wisdom?^[227]

“Blessed Lord, even the name Tathāgata is unstable, intangible, and powerless. Even the name saṅgha is unstable, intangible, and powerless. And even the name bodhisattva is unstable, intangible, and powerless. Why? Since those names do not exist, they are unstable, intangible, and powerless.

“Blessed Lord, I do not apprehend and do not observe whether the real nature of all phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the real nature of all phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name real nature of all phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. B23

“That which is, Blessed Lord, the symbol for something, the designation for something—namely,bodhisattva—cannot be expressed as physical forms, feelings, perceptions, formative predispositions, or consciousness; eyes, ears, nose, tongue, body, or mental faculty; sights, sounds, odors,F.364.a tastes, tangibles, or mental phenomena; visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact; the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element; ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process,birth, or aging and death; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena,F.364.b the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, or the serial steps of meditative absorption; the emptiness, signlessness, and wishlessness gateways to liberation; or the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or as the distinct qualities of the buddhas.

This is because it is merely a designation for something.

“Blessed Lord, this is just as the term dream cannot be expressed as anything at all, the term illusion cannot be expressed as anything at all, the term echo cannot be expressed as anything at all, the term optical aberration cannot be expressed as anything at all, the term mirage cannot be expressed as anything at all, the term moon in water cannot be expressed as anything at all, and the term magical display of the tathāgatas cannot be expressed as anything at all. Blessed Lord, this is just as the term spaceF.365.a cannot be expressed as anything at all, the term earth cannot be expressed as anything at all, the term water cannot be expressed as anything at all, the term fire cannot be expressed as anything at all, and the term wind cannot be expressed as anything at all; the term real nature cannot be expressed as anything at all, the term unmistaken real nature cannot be expressed as anything at all, the term one and only real nature cannot be expressed as anything at all, the term reality of phenomena cannot be expressed as anything at all, the term realm of phenomena cannot be expressed as anything at all, the term abiding nature of phenomena cannot be expressed as anything at all, the term maturity of phenomena cannot be expressed as anything at all, and the term very limit of reality cannot be expressed as anything at all; the term perfection of generosity cannot be expressed as anything at all, the term perfection of ethical discipline cannot be expressed as anything at all, the term perfection of tolerance cannot be expressed as anything at all, the term perfection of perseverance cannot be expressed as anything at all, the term perfection of meditative concentration cannot be expressed as anything at all, and the term perfection of wisdom cannot be expressed as anything at all; the term ethical discipline cannot be expressed as anything at all, the term meditative stability cannot be expressed as anything at all, the term wisdom cannot be expressed as anything at all, the term F.365.bliberation cannot be expressed as anything at all, and the term knowledge and seeing of liberation cannot be expressed as anything at all; the term one who has entered the stream cannot be expressed as anything at all, and the term attributes of one who has entered the stream cannot be expressed as anything at all; the term once-returner cannot be expressed as anything at all, and the term attributes of a once-returner cannot be expressed as anything at all; the term non-returner cannot be expressed as anything at all, and the term attributes of a non-returner cannot be expressed as anything at all; the term arhat cannot be expressed as anything at all, and the term attributes of an arhat cannot be expressed as anything at all; the term pratyekabuddha cannot be expressed as anything at all, and the term attributes of a pratyekabuddha cannot be expressed as anything at all; the term bodhisattva cannot be expressed as anything at all, and the term attributes of a bodhisattva cannot be expressed as anything at all; and the term perfectly complete buddha cannot be expressed as anything at all, and the term attributes of a perfectly complete buddha cannot be expressed as anything at all, even as virtuous or nonvirtuous, a basic transgression or not a basic transgression, permanent or impermanent, happiness or suffering,

self or nonself, at peace or not at peace, void or not void, or as an entity or nonentity. Blessed Lord, because I have considered such a reason,^[228]F.366.a I have said that insofar as I do not consider whether all phenomena increase or decrease, I would indeed regret it if I were to designate with the names bodhisattva or perfection of wisdom, because, Blessed Lord, those names are unstable, intangible, and powerless. Why? Since those names do not exist, they are unstable, intangible, and powerless. So it is, Blessed Lord, that when the perfection of wisdom is expressed and revealed to bodhisattva great beings through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, you should know that those bodhisattva great beings will certainly dwell on the level of an irreversible bodhisattva, dwelling in the manner of not dwelling.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness; they should not dwell in the eyes, they should not dwell in the ears, they should not dwell in the nose, they should not dwell in the tongue, they should not dwell in the body, and they should not dwell in the mental faculty; they should not dwell in sights, they should not dwell F.366.b in sounds, they should not dwell in odors, they should not dwell in tastes, they should not dwell in tangibles, and they should not dwell in mental phenomena; they should not dwell in visual consciousness, they should not dwell in auditory consciousness, they should not dwell in olfactory consciousness, they should not dwell in gustatory consciousness, they should not dwell in tactile consciousness, and they should not dwell in mental consciousness; they should not dwell in visually compounded sensory contact, they should not dwell in aurally compounded sensory contact, they should not dwell in nasally compounded sensory contact, they should not dwell in lingually compounded sensory contact, they should not dwell in corporeally compounded sensory contact, and they should not dwell in mentally compounded sensory contact; they should not dwell in feelings conditioned by visually compounded sensory contact, they should not dwell in feelings conditioned by aurally compounded sensory contact, they should not dwell in feelings conditioned by nasally compounded sensory contact, they should not dwell in feelings conditioned by lingually compounded sensory contact, they should not dwell in feelings conditioned by corporeally compounded sensory contact, and they should not dwell in feelings conditioned by mentally compounded sensory contact; they should not dwell in the earth element, they should not dwell in the water element, they should not dwell in the fire element, they should not dwell in the wind element, they should not dwell in the space element, and they should not dwell in the consciousness element; and they should not dwell in ignorance, they should not dwell in formative predispositions,F.367.a they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.

“If you ask why, Blessed Lord, it is because physical forms are empty of physical forms. That emptiness of physical forms is not physical forms. Emptiness is not other than physical forms. The physical forms themselves are emptiness, and emptiness is the physical forms. Feelings are empty of feelings. That emptiness of feelings is not feelings, and emptiness is not other than feelings. The feelings themselves are emptiness, and emptiness is feelings. Perceptions are empty of perceptions. That emptiness of perceptions is not perceptions, and emptiness is not other than perceptions. The perceptions themselves are emptiness, and emptiness is perceptions. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. The formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. The consciousness itself is emptiness, and emptiness is consciousness.

“Blessed Lord, for these reasons, when F.367.b bodhisattva great beings dwell in the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness.

“Blessed Lord, the eyes are empty of the eyes. That emptiness of the eyes is not the eyes, and emptiness is not other than the eyes. The eyes themselves are emptiness, and emptiness is the eyes. The ears are empty of the ears. That emptiness of the ears is not the ears, and emptiness is not other than the ears. The ears themselves are emptiness, and emptiness is the ears. The nose is empty of the nose. That emptiness of the nose is not the nose, and emptiness is not other than the nose. The nose itself is emptiness, and emptiness is the nose. The tongue is empty of the tongue. That emptiness of the tongue is not the tongue, and emptiness is not other than the tongue. The tongue itself is emptiness, and emptiness is the tongue. The body is empty of the body. That emptiness of the body is not the body, and emptiness is not other than the body. The body itself is emptiness, and emptiness is the body. The mental faculty is empty of the mental faculty. That emptiness of the mental faculty is not the mental faculty, and emptiness is not other than the mental faculty. The mental faculty itself is emptiness, and emptiness is the mental faculty.

“Sights are empty of sights. That emptiness of sights is not the sights, and emptiness is not other than the sights. Sights themselves are emptiness, and emptiness is the sights. Sounds are empty of sounds. That emptiness of sounds F.368.a is not the sounds, and emptiness is not other than the sounds. Sounds themselves are emptiness, and emptiness is the sounds. Odors are empty of odors. That emptiness of odors is not the odors, and emptiness is not other than the odors. Odors themselves are emptiness, and emptiness is the odors. Tastes are empty of tastes. That emptiness of tastes is not the tastes, and emptiness is not other than the tastes. Tastes themselves are emptiness, and emptiness is the tastes. Tangibles are empty of tangibles. That emptiness of tangibles is not the tangibles, and emptiness is not other than the tangibles. Tangibles themselves are emptiness, and emptiness is the tangibles. Mental phenomena are empty of mental phenomena. That emptiness of mental phenomena is not the mental phenomena, and emptiness is not other than the mental phenomena. Mental phenomena themselves are emptiness, and emptiness is the mental phenomena.

“Visual consciousness is empty of visual consciousness. That emptiness of visual consciousness is not visual consciousness, and emptiness is not other than visual consciousness. Visual consciousness itself is emptiness, and emptiness is visual consciousness. Auditory consciousness is empty of auditory consciousness. That emptiness of auditory consciousness is not auditory consciousness, and emptiness is not other than auditory consciousness. Auditory consciousness itself is emptiness, and emptiness is auditory consciousness. Olfactory consciousness is empty of olfactory consciousness. That emptiness of olfactory consciousness is not olfactory consciousness, and emptiness is not other than F.368.b olfactory consciousness. Olfactory consciousness itself is emptiness, and emptiness is olfactory consciousness. Gustatory consciousness is empty of gustatory consciousness. That emptiness of gustatory consciousness is not gustatory consciousness, and emptiness is not other than gustatory consciousness. Gustatory consciousness itself is emptiness, and emptiness is gustatory consciousness. Tactile consciousness is empty of tactile consciousness. That emptiness of tactile consciousness is not tactile consciousness, and emptiness is not other than tactile consciousness. Tactile consciousness itself is emptiness, and emptiness is tactile consciousness. Mental consciousness is empty of mental consciousness. That emptiness of mental consciousness is not mental consciousness, and emptiness is not other than mental consciousness. Mental consciousness itself is emptiness, and emptiness is mental consciousness.

“Visually compounded sensory contact is empty of visually compounded sensory contact. That emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness is not other than visually compounded sensory contact. Visually compounded sensory contact itself is emptiness, and emptiness is visually compounded sensory contact. Aurally compounded sensory contact is empty of aurally compounded sensory contact. That emptiness of aurally compounded sensory contact is not aurally compounded sensory contact, and emptiness is not other than aurally compounded sensory contact. Aurally compounded sensory contact itself is emptiness, and emptiness is aurally compounded sensory contact. Nasally compounded sensory contact F.369.a is empty of nasally compounded sensory contact. That emptiness of nasally compounded sensory contact is not nasally compounded sensory contact, and emptiness is not other than nasally compounded sensory contact. Nasally compounded sensory contact itself is emptiness, and emptiness is nasally compounded sensory contact. Lingually compounded sensory contact is empty of lingually compounded sensory contact. That emptiness of lingually compounded sensory contact is not lingually compounded sensory contact, and emptiness is not other than lingually compounded sensory contact. Lingually compounded sensory contact itself is emptiness, and emptiness is lingually compounded sensory contact. Corporeally compounded sensory contact is empty of corporeally compounded sensory contact. That emptiness of corporeally compounded sensory contact is not corporeally compounded sensory contact, and emptiness is not other than corporeally compounded sensory contact. Corporeally compounded sensory contact itself is emptiness, and emptiness is corporeally compounded sensory contact.

Mentally compounded sensory contact is empty of mentally compounded sensory contact. That emptiness of mentally compounded sensory contact is not mentally compounded sensory contact, and emptiness is not other than mentally compounded sensory contact. Mentally compounded sensory contact itself is emptiness, and emptiness is mentally compounded sensory contact.

“Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. That emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness is not other than feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of F.369.b feelings conditioned by aurally compounded sensory contact. That emptiness of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, and emptiness is not other than feelings conditioned by aurally compounded sensory contact. Feelings conditioned by aurally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. That emptiness of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, and emptiness is not other than feelings conditioned by nasally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. That emptiness of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, and emptiness is not other than feelings conditioned by lingually compounded sensory contact.

Feelings conditioned by lingually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. That emptiness of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and emptiness is not other than feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.F.370.a That emptiness of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, and emptiness is not other than feelings conditioned by mentally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by mentally compounded sensory contact.

“The earth element is empty of the earth element. That emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. The earth element itself is emptiness, and emptiness is the earth element. The water element is empty of the water element. That emptiness of the water element is not the water element, and emptiness is not other than the water element. The water element itself is emptiness, and emptiness is the water element. The fire element is empty of the fire element. That emptiness of the fire element is not the fire element, and emptiness is not other than the fire element. The fire element itself is emptiness, and emptiness is the fire element. The wind element is empty of the wind element. That emptiness of the wind element is not the wind element, and emptiness is not other than the wind element. The wind element itself is emptiness, and emptiness is the wind element. The space element is empty of the space element. That emptiness of the space element is not the space element, and emptiness is not other than the space element. The space element itself is emptiness, and emptiness is the space element. The consciousness element is empty of the consciousness element. That emptiness F.370.b of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. The consciousness element itself is emptiness, and emptiness is the consciousness element.

“Ignorance is empty of ignorance. That emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. Ignorance itself is emptiness, and emptiness is ignorance. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. Formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. Consciousness itself is emptiness, and emptiness is consciousness. Name and form are empty of name and form. That emptiness of name and form is not name and form, and emptiness is not other than name and form. Name and form themselves are emptiness, and emptiness is name and form. The six sense fields are empty of name and form. That emptiness of the six sense fields is not the six sense fields, and emptiness is not other than the six sense fields. The six sense fields themselves are emptiness, and emptiness is the six sense fields. Sensory contact is empty of sensory contact. That emptiness of sensory contact is not sensory contact, and emptiness is not other than sensory contact. Sensory contact itself is emptiness, and emptiness is sensory contact.F.371.a Sensation is empty of sensation. That emptiness of sensation is not sensation, and emptiness is not other than sensation. Sensation itself is emptiness, and emptiness is sensation. Craving is empty of craving. That emptiness of craving is not craving, and emptiness is not other than craving. Craving itself is emptiness, and emptiness is craving. Grasping is empty of grasping. That emptiness of grasping is not grasping, and emptiness is not other than grasping.

Grasping itself is emptiness, and emptiness is grasping. The rebirth process is empty of the rebirth process. That emptiness of the rebirth process is not the rebirth process, and emptiness is not other than the rebirth process. The rebirth process itself is emptiness, and emptiness is the rebirth process.Birth is empty of birth. That emptiness of birth is not birth, and emptiness is not other than birth.Birth itself is emptiness, and emptiness is birth. Aging and death are empty of aging and death. That emptiness of aging and death is not aging and death, and emptiness is not other than aging and death. Aging and death themselves are emptiness, and emptiness is aging and death.

“Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in ignorance, they should not dwell in formative predispositions, they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, F.371.b they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of generosity. If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. That emptiness of the perfection of generosity is not the perfection of generosity, and emptiness is not other than the perfection of generosity. The perfection of generosity itself is emptiness, and emptiness is the perfection of generosity.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of ethical discipline. If you ask why, Blessed Lord, it is because the perfection of ethical discipline is empty of the perfection of ethical discipline. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline, and emptiness is not other than the perfection of ethical discipline. The perfection of ethical discipline itself is emptiness, and emptiness is the perfection of ethical discipline.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of tolerance. If you ask why, Blessed Lord, it is because the perfection of tolerance is empty of the perfection of tolerance. That emptiness of the perfection of tolerance is not the perfection of tolerance, F.372.a and emptiness is not other than the perfection of tolerance. The perfection of tolerance itself is emptiness, and emptiness is the perfection of tolerance.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of perseverance. If you ask why, Blessed Lord, it is because the perfection of perseverance is empty of the perfection of perseverance. That emptiness of the perfection of perseverance is not the perfection of perseverance, and emptiness is not other than the perfection of perseverance. The perfection of perseverance itself is emptiness, and emptiness is the perfection of perseverance.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of meditative concentration. If you ask why, Blessed Lord, it is because the perfection of meditative concentration is empty of the perfection of meditative concentration. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration, and emptiness is not other than the perfection of meditative concentration. The perfection of meditative concentration itself is emptiness, and emptiness is the perfection of meditative concentration.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of wisdom. If you ask why, Blessed Lord, it is because the perfection of wisdom F.372.b is empty of the perfection of wisdom. That emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. The perfection of wisdom itself is emptiness, and emptiness is the perfection of wisdom. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the six perfections.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four applications of mindfulness. If you ask why, Blessed Lord, it is because the applications of mindfulness are empty of the applications of mindfulness. That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness is the applications of mindfulness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the applications of mindfulness.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four correct exertions. If you ask why, Blessed Lord, it is because the correct exertions are empty of the correct exertions. That emptiness F.373.a of the correct exertions is not the correct exertions, and emptiness is not other than the correct exertions. The correct exertions themselves are emptiness, and emptiness is the correct exertions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the correct exertions.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four supports for miraculous ability. If you ask why, Blessed Lord, it is because the supports for miraculous ability are empty of the supports for miraculous ability. That emptiness of the supports for miraculous ability is not the supports for miraculous ability, and emptiness is not other than the supports for miraculous ability. The supports for miraculous ability themselves are emptiness, and emptiness is the supports for miraculous ability. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the supports for miraculous ability.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five faculties. If you ask why, Blessed Lord, it is because the faculties are empty of the faculties. That emptiness of the faculties is not the faculties, and emptiness is not other than the faculties. The faculties themselves are emptiness, and emptiness is the faculties. Blessed Lord, F.373.b for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the faculties.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five powers. If you ask why, Blessed Lord, it is because the powers are empty of the powers. That emptiness of the powers is not the powers, and emptiness is not other than the powers. The powers themselves are emptiness, and emptiness is the powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the seven branches of enlightenment. If you ask why, Blessed Lord, it is because the branches of enlightenment are empty of the branches of enlightenment. That emptiness of the branches of enlightenment is not the branches of enlightenment, and emptiness is not other than the branches of enlightenment. The branches of enlightenment themselves are emptiness, and emptiness is the branches of enlightenment. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the branches of enlightenment.

“Moreover, Blessed Lord, when bodhisattva great beings practice F.374.a the perfection of wisdom, they should not dwell in the noble eightfold path. If you ask why, Blessed Lord, it is because the path is empty of the path. That emptiness of the path is not the path, and emptiness is not other than the path. The path itself is emptiness, and emptiness is the path. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the noble eightfold path.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four truths of the noble ones. If you ask why, Blessed Lord, it is because the truths of the noble ones are empty of the truths of the noble ones. That emptiness of the truths of the noble ones is not the truths of the noble ones, and emptiness is not other than the truths of the noble ones. The truths of the noble ones themselves are emptiness, and emptiness is the truths of the noble ones. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the truths of the noble ones.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four meditative concentrations. If you ask why, Blessed Lord, it is because the meditative concentrations are empty of the meditative concentrations. That emptiness F.374.b of the meditative concentrations is not the meditative concentrations, and emptiness is not other than the meditative concentrations. The meditative concentrations themselves are emptiness, and emptiness is the meditative concentrations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the meditative concentrations.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four immeasurable attitudes. If you ask why, Blessed Lord, it is because the immeasurable attitudes are empty of the immeasurable attitudes. That emptiness of the immeasurable attitudes is not the immeasurable attitudes, and emptiness is not other than the immeasurable attitudes. The immeasurable attitudes themselves are emptiness, and emptiness is the immeasurable attitudes. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the immeasurable attitudes.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four formless absorptions. If you ask why, Blessed Lord, it is because the formless absorptions are empty of the formless absorptions. That emptiness of the formless absorptions is not the formless absorptions, and emptiness is not other than the formless absorptions. F.375.a The formless absorptions themselves are emptiness, and emptiness is the formless absorptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the formless absorptions.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eight liberations. If you ask why, Blessed Lord, it is because the liberations are empty of the liberations. That emptiness of the liberations is not the liberations, and emptiness is not other than the liberations. The liberations themselves are emptiness, and emptiness is the liberations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the liberations.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the nine serial steps of meditative absorption. If you ask why, Blessed Lord, it is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. That emptiness of the serial steps of meditative absorption is not the serial steps of meditative absorption, and emptiness F.375.b is not other than the serial steps of meditative absorption. The serial steps of meditative absorption themselves are emptiness, and emptiness is the serial steps of meditative absorption. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the serial steps of meditative absorption.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Blessed Lord, it is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. That emptiness of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, and emptiness is not other than the emptiness, signlessness, and wishlessness gateways to liberation. The emptiness, signlessness, and wishlessness gateways to liberation themselves are emptiness, and emptiness is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation.

“Moreover, Blessed Lord, F.376.a when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the ten powers of the tathāgatas.^[229] If you ask why, Blessed Lord, it is because the powers of the tathāgatas are empty of the powers of the tathāgatas. That emptiness of the powers of the tathāgatas is not the powers of the tathāgatas, and emptiness is not other than the powers of the tathāgatas. the powers of the tathāgatas themselves are emptiness, and emptiness is the powers of the tathāgatas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers of the tathāgatas.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four fearlessnesses. If you ask why, Blessed Lord, it is because the fearlessnesses are empty of the fearlessnesses. That emptiness of the fearlessnesses is not the fearlessnesses, and emptiness is not other than the fearlessnesses. The fearlessnesses themselves are emptiness, and emptiness is the fearlessnesses. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the fearlessnesses.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell F.376.b in the four^[230] kinds of exact knowledge. If you ask why, Blessed Lord, it is because the kinds of exact knowledge are empty of the kinds of exact knowledge. That emptiness of the kinds of exact knowledge is not the kinds of exact knowledge, and emptiness is not other than the kinds of exact knowledge. The kinds of exact knowledge themselves are emptiness, and emptiness is the kinds of exact knowledge. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the kinds of exact knowledge.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion. If you ask why, Blessed Lord, it is because great loving kindness is empty of great loving kindness and great compassion is empty of great compassion. That emptiness of great loving kindness and that emptiness of great compassion is not great loving kindness and is not great compassion, and emptiness is not other than great loving kindness and great compassion. Great loving kindness and great compassion themselves are emptiness, and emptiness is great loving kindness and great compassion. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion.

“Moreover, Blessed Lord, when bodhisattva great beings practice F.377.a the perfection of wisdom, they should not dwell in the eighteen distinct qualities of the buddhas. If you ask why, Blessed Lord, it is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. That emptiness of the distinct qualities of the buddhas is not the distinct qualities of the buddhas, and emptiness is not other than the distinct qualities of the buddhas. The distinct qualities of the buddhas themselves are emptiness, and emptiness is the distinct qualities of the buddhas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the distinct qualities of the buddhas.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in syllables. They should not dwell in syllable accomplishments. They should not dwell in singular expressions, dual expressions, or plural expressions.^[231] If you ask why, Blessed Lord, it is because the syllables are empty of the syllables. That emptiness of the syllables is not the syllables, and emptiness is not other than the syllables. The syllables themselves are emptiness, and emptiness is the syllables.

Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the syllables.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, F.377.b they should not dwell in the extrasensory powers. If you ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. That emptiness of the extrasensory powers is not the extrasensory powers, and emptiness is not other than the extrasensory powers. The extrasensory powers themselves are emptiness, and emptiness is the extrasensory powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities. If you ask why, Blessed Lord, it is because the gateways of the meditative stabilities are empty of the gateways of the meditative stabilities. That emptiness of the gateways of the meditative stabilities is not the gateways of the meditative stabilities, and emptiness is not other than the gateways of the meditative stabilities. The gateways of the meditative stabilities themselves are emptiness, and emptiness is the gateways of the meditative stabilities. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways. If you ask why, Blessed Lord, it is because the dhāraṇī gateways are empty of the dhāraṇī gateways. That emptiness F.378.a of the dhāraṇī gateways is not the dhāraṇī gateways, and emptiness is not other than the dhāraṇī gateways. The dhāraṇī gateways themselves are emptiness, and emptiness is the dhāraṇī gateways. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent.^[232] If you ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. That emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness is not other than the impermanence of physical forms. The impermanence of physical forms itself is emptiness, and emptiness is the impermanence of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that physical forms are impermanent.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent. If you ask why, Blessed Lord, it is because the impermanence of feelings is empty of the impermanence of feelings. That emptiness of the impermanence of feelings is not the impermanence of feelings, and emptiness is not other than the impermanence of feelings. The impermanence of feelings itself is emptiness, and emptiness is the impermanence of feelings. Blessed Lord, for these reasons, when bodhisattva F.378.b great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of perceptions is empty of the impermanence of perceptions. That emptiness of the impermanence of perceptions is not the impermanence of perceptions, and emptiness is not other than the impermanence of perceptions. The impermanence of perceptions itself is emptiness, and emptiness is the impermanence of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent. B24

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of formative predispositions is empty of the impermanence of formative predispositions. That emptiness of the impermanence of formative predispositions is not the impermanence of formative predispositions, and emptiness is not other than the impermanence of formative predispositions. The impermanence of formative predispositions itself is emptiness, and emptiness is the impermanence of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent. If you ask why, Blessed Lord, F.379.a it is because the impermanence of consciousness is empty of the impermanence of consciousness. That emptiness of the impermanence of consciousness is not the impermanence of consciousness, and emptiness is not other than the impermanence of consciousness. The impermanence of consciousness itself is emptiness, and emptiness is the impermanence of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering. If you ask why, Blessed Lord, it is because the suffering of physical forms is empty of the suffering of physical forms. That emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness is not other than the suffering of physical forms. The suffering of physical forms itself is emptiness, and emptiness is the suffering of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering. If you ask why, Blessed Lord, it is because the suffering of feelings is empty of the suffering of feelings. That emptiness of the suffering of feelings F.379.b is not the suffering of feelings, and emptiness is not other than the suffering of feelings. The suffering of feelings itself is emptiness, and emptiness is the suffering of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering. If you ask why, Blessed Lord, it is because the suffering of perceptions is empty of the suffering of perceptions. That emptiness of the suffering of perceptions is not the suffering of perceptions, and emptiness is not other than the suffering of perceptions. The suffering of perceptions itself is emptiness, and emptiness is the suffering of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering. If you ask why, Blessed Lord, it is because the suffering of formative predispositions is empty of the suffering of formative predispositions. That emptiness of the suffering of formative predispositions is not the suffering of formative predispositions, and emptiness is not other than the suffering of formative predispositions. The suffering of formative predispositions itself is emptiness, and emptiness is the suffering of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings F.380.a practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering. If you ask why, Blessed Lord, it is because the suffering of consciousness is empty of the suffering of consciousness. That emptiness of the suffering of consciousness is not the suffering of consciousness, and emptiness is not other than the suffering of consciousness. The suffering of consciousness itself is emptiness, and emptiness is the suffering of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself. If you ask why, Blessed Lord, it is because the selflessness of physical forms is empty of the selflessness of physical forms. That emptiness of the selflessness of physical forms is not the selflessness of physical forms, and emptiness is not other than the selflessness of physical forms. The selflessness of physical forms itself is emptiness, and emptiness is the selflessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself.

“When they F.380.b practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself. If you ask why, Blessed Lord, it is because the selflessness of feelings is empty of the selflessness of feelings. That emptiness of the selflessness of feelings is not the selflessness of feelings, and emptiness is not other than the selflessness of feelings. The selflessness of feelings itself is emptiness, and emptiness is the selflessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself. If you ask why, Blessed Lord, it is because the selflessness of perceptions is empty of the selflessness of perceptions. That emptiness of the selflessness of perceptions is not the selflessness of perceptions, and emptiness is not other than the selflessness of perceptions. The selflessness of perceptions itself is emptiness, and emptiness is the selflessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself. If you ask why, Blessed Lord, it is because the selflessness of formative predispositions is empty of the selflessness of formative predispositions. That emptiness of the selflessness F.381.a of formative predispositions is not the selflessness of formative predispositions, and emptiness is not other than the selflessness of formative predispositions. The selflessness of formative predispositions itself is emptiness, and emptiness is the selflessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself. If you ask why, Blessed Lord, it is because the selflessness of consciousness is empty of the selflessness of consciousness. That emptiness of the selflessness of consciousness is not the selflessness of consciousness, and emptiness is not other than the selflessness of consciousness. The selflessness of consciousness itself is emptiness, and emptiness is the selflessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace. If you ask why, Blessed Lord, it is because the peace of physical forms is empty of the peace of physical forms. That emptiness of the peace of physical forms is not the peace of physical forms, and emptiness is not other than the peace of physical forms. The peace of physical forms itself is emptiness, and emptiness is the peace of physical forms. F.381.b Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace. If you ask why, Blessed Lord, it is because the peace of feelings is empty of the peace of feelings. That emptiness of the peace of feelings is not the peace of feelings, and emptiness is not other than the peace of feelings. The peace of feelings itself is emptiness, and emptiness is the peace of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace. If you ask why, Blessed Lord, it is because the peace of perceptions is empty of the peace of perceptions. That emptiness of the peace of perceptions is not the peace of perceptions, and emptiness is not other than the peace of perceptions. The peace of perceptions itself is emptiness, and emptiness is the peace of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace. If you ask why, Blessed Lord, it is because the peace of formative predispositions is empty of the peace of formative predispositions. That emptiness of the peace of formative predispositions is not the peace of formative predispositions, F.382.a and emptiness is not other than the peace of formative predispositions. The peace of formative predispositions itself is emptiness, and emptiness is the peace of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace. If you ask why, Blessed Lord, it is because the peace of consciousness is empty of the peace of consciousness. That emptiness of the peace of consciousness is not the peace of consciousness, and emptiness is not other than the peace of consciousness. The peace of consciousness itself is emptiness, and emptiness is the peace of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty. If you ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. That emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness is not other than the emptiness of physical forms. The emptiness of physical forms itself is emptiness, and emptiness is the emptiness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell F.382.b in the notion that physical forms are empty.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are empty. If you ask why, Blessed Lord, it is because the emptiness of feelings is empty of the emptiness of feelings. That emptiness of the emptiness of feelings is not the emptiness of feelings, and emptiness is not other than the emptiness of feelings. The emptiness of feelings itself is emptiness, and emptiness is the emptiness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are empty.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty. If you ask why, Blessed Lord, it is because the emptiness of perceptions is empty of the emptiness of perceptions. That emptiness of the emptiness of perceptions is not the emptiness of perceptions, and emptiness is not other than the emptiness of perceptions. The emptiness of perceptions itself is emptiness, and emptiness is the emptiness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty. If you ask why, Blessed Lord, it is because the emptiness of formative predispositions is empty of the emptiness of formative predispositions. That emptiness of the emptiness of formative predispositions is not the emptiness of formative predispositions, and emptiness is not other than the emptiness of formative predispositions. The emptiness of formative predispositions itself is emptiness, F.383.a and emptiness is the emptiness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty. If you ask why, Blessed Lord, it is because the emptiness of consciousness is empty of the emptiness of consciousness. That emptiness of the emptiness of consciousness is not the emptiness of consciousness, and emptiness is not other than the emptiness of consciousness. The emptiness of consciousness itself is emptiness, and emptiness is the emptiness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless. If you ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. That emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness is not other than the signlessness of physical forms. The signlessness of physical forms itself is emptiness, and emptiness is the signlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings F.383.b practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are signless. If you ask why, Blessed Lord, it is because the signlessness of feelings is empty of the signlessness of feelings. That emptiness of the signlessness of feelings is not the signlessness of feelings, and emptiness is not other than the signlessness of feelings. The signlessness of feelings itself is emptiness, and emptiness is the signlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are signless.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless. If you ask why, Blessed Lord, it is because the signlessness of perceptions is empty of the signlessness of perceptions. That emptiness of the signlessness of perceptions is not the signlessness of perceptions, and emptiness is not other than the signlessness of perceptions. The signlessness of perceptions itself is emptiness, and emptiness is the signlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless. If you ask why, F.384.a Blessed Lord, it is because the signlessness of formative predispositions is empty of the signlessness of formative predispositions. That emptiness of the signlessness of formative predispositions is not the signlessness of formative predispositions, and emptiness is not other than the signlessness of formative predispositions. The signlessness of formative predispositions itself is emptiness, and emptiness is the signlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless. If you ask why, Blessed Lord, it is because the signlessness of consciousness is empty of the signlessness of consciousness. That emptiness of the signlessness of consciousness is not the signlessness of consciousness, and emptiness is not other than the signlessness of consciousness. The signlessness of consciousness itself is emptiness, and emptiness is the signlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless. If you ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. That emptiness of the wishlessness of physical forms F.384.b is not the wishlessness of physical forms, and emptiness is not other than the wishlessness of physical forms. The wishlessness of physical forms itself is emptiness, and emptiness is the wishlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless. If you ask why, Blessed Lord, it is because the wishlessness of feelings is empty of the wishlessness of feelings. That emptiness of the wishlessness of feelings is not the wishlessness of feelings, and emptiness is not other than the wishlessness of feelings. The wishlessness of feelings itself is emptiness, and emptiness is the wishlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of perceptions is empty of the wishlessness of perceptions. That emptiness of the wishlessness of perceptions is not the wishlessness of perceptions, and emptiness is not other than the wishlessness of perceptions. The wishlessness of perceptions itself is emptiness, and emptiness is the wishlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings F.385.a practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of formative predispositions is empty of the wishlessness of formative predispositions. That emptiness of the wishlessness of formative predispositions is not the wishlessness of formative predispositions, and emptiness is not other than the wishlessness of formative predispositions. The wishlessness of formative predispositions itself is emptiness, and emptiness is the wishlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless. If you ask why, Blessed Lord, it is because the wishlessness of consciousness is empty of the wishlessness of consciousness. That emptiness of the wishlessness of consciousness is not the wishlessness of consciousness, and emptiness is not other than the wishlessness of consciousness. The wishlessness of consciousness itself is emptiness, and emptiness is the wishlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless.

“Moreover, Blessed Lord, when bodhisattva great beings practice F.385.b the perfection of wisdom, they should not dwell in the notion that physical forms are void. If you ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. That emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness is not other than the voidness of physical forms. The voidness of physical forms itself is emptiness, and emptiness is the voidness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void.

“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are void. If you ask why, Blessed Lord, it is because the voidness of feelings is empty of the voidness of feelings. That emptiness of the voidness of feelings is not the voidness of feelings, and emptiness is not other than the voidness of feelings. The voidness of feelings itself is emptiness, and emptiness is the voidness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are void.

“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are void. If you ask why, Blessed Lord, it is because the voidness of perceptions is empty of the voidness of perceptions. That emptiness of the voidness of perceptions is not the voidness of perceptions, and emptiness is not other than the voidness of perceptions. F.386.a The voidness of perceptions itself is emptiness, and emptiness is the voidness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are void.

“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void. If you ask why, Blessed Lord, it is because the voidness of formative predispositions is empty of the voidness of formative predispositions. That emptiness of the voidness of formative predispositions is not the voidness of formative predispositions, and emptiness is not other than the voidness of formative predispositions. The voidness of formative predispositions itself is emptiness, and emptiness is the voidness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void.

“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is void. If you ask why, Blessed Lord, it is because the voidness of consciousness is empty of the voidness of consciousness. That emptiness of the voidness of consciousness is not the voidness of consciousness, and emptiness is not other than the voidness of consciousness. The voidness of consciousness itself is emptiness, and emptiness is the voidness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that consciousness is void. F.386.b

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature. If you ask why, Blessed Lord, it is because the real nature is empty of the real nature. That emptiness of the real nature is not the real nature, and emptiness is not other than the real nature. The real nature itself is emptiness, and emptiness is the real nature. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena. If you ask why, Blessed Lord, it is because the reality of phenomena is empty of the reality of phenomena. That emptiness of the reality of phenomena is not the reality of phenomena, and emptiness is not other than the reality of phenomena. The reality of phenomena itself is emptiness, and emptiness is the reality of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena. If you ask why, Blessed Lord, it is because the realm of phenomena is empty of the realm of phenomena. That emptiness of the realm of phenomena is not the realm of phenomena, and emptiness is not other than the realm of phenomena. The realm of phenomena F.387.a itself is emptiness, and emptiness is the realm of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena. If you ask why, Blessed Lord, it is because the maturity of phenomena is empty of the maturity of phenomena. That emptiness of the maturity of phenomena is not the maturity of phenomena, and emptiness is not other than the maturity of phenomena. The maturity of phenomena itself is emptiness, and emptiness is the maturity of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality. If you ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. That emptiness of the very limit of reality is not the very limit of reality, and emptiness is not other than the very limit of reality. The very limit of reality itself is emptiness, and emptiness is the very limit of reality. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the very limit of reality.

“Blessed Lord, if, when F.387.b bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of physical forms, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in perceptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of perceptions, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning F.388.a do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eyes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eyes, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the ears with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ears, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the nose with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nose, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the tongue with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the tongue, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the body with their minds maintaining notions of ‘I’ and ‘mine,’ F.388.b then they are practicing the conditioning of the body, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the mental faculty with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the mental faculty, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sights with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sights, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sounds with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sounds, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in odors with their minds maintaining notions of ‘I’ and ‘mine,’ F.389.a then they are practicing the conditioning of odors, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tastes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tastes, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tangibles with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tangibles, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mental phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental phenomena, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visual consciousness F.389.b with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visual consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in auditory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of auditory consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in olfactory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of olfactory consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in gustatory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of gustatory consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tactile consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tactile consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, F.390.a owing to their lack of skillful means, they dwell in mental consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental consciousness, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visually compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aurally compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of nasally compounded sensory contact, but they are not practicing F.390.b the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of lingually compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of corporeally compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mentally compounded sensory contact, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by visually compounded sensory contact F.391.a with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by visually compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by aurally compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by nasally compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by lingually compounded sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by corporeally compounded sensory contact, F.391.b but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by mentally compounded sensory contact, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the earth element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the earth element, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the water element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the water element, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fire element with their minds maintaining notions of ‘I’ and ‘mine,’ F.392.a then they are practicing the conditioning of the fire element, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the wind element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the wind element, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the space element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the space element, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the consciousness element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the consciousness element, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, F.392.b owing to their lack of skillful means, they dwell in ignorance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of ignorance, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in name and form with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of name and form, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the six sense fields with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the six sense fields, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, F.393.a owing to their lack of skillful means, they dwell in sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensory contact, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sensation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensation, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in craving with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of craving, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in grasping with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of grasping, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the rebirth process with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the rebirth process, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, F.393.b they dwell in birth with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of birth, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aging and death with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aging and death, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of generosity with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of generosity, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of ethical discipline with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of ethical discipline, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of tolerance F.394.a with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of tolerance, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of perseverance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of perseverance, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of meditative concentration with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of meditative concentration, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of wisdom with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of wisdom, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience. V15F.1.bB1

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of internal phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of external phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, F.2.a owing to their lack of skillful means, they dwell in the emptiness of external and internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external and internal phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of emptiness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of emptiness, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of great extent with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of great extent, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of ultimate reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of ultimate reality, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of conditioned phenomena F.2.b with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of conditioned phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of unconditioned phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of unconditioned phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of the unlimited with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of the unlimited, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which has neither beginning nor end with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which has neither beginning nor end, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonexclusion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonexclusion, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice F.3.a the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of inherent nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of inherent nature, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of all phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of all phenomena, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of intrinsic defining characteristics with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of intrinsic defining characteristics, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which cannot be apprehended with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which cannot be apprehended, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonentities, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings F.3.b practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of essential nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of essential nature, but they are not practicing the perfection of wisdom.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the essential nature of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of an essential nature of nonentities, but they are not practicing the perfection of wisdom.

“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the applications of mindfulness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the applications of mindfulness, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to F.4.a all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the correct exertions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the correct exertions, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the supports for miraculous ability with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the supports for miraculous ability, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the facultiesF.4.b with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the faculties, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the powers, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the branches of enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the branches of enlightenment, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp F.5.a the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the noble eightfold path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the noble eightfold path, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the truths of the noble ones with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the truths of the noble ones, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, F.5.b if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the meditative concentrations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative concentrations, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the immeasurable attitudes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the immeasurable attitudes, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the formless absorptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing F.6.a the conditioning of the formless absorptions, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eight liberations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eight liberations, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the nine serial steps of meditative absorption with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nine serial steps of meditative absorption, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning F.6.b do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness, signlessness, and wishlessness gateways to liberation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the extrasensory powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the extrasensory powers, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed F.7.a in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the meditative stabilities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative stabilities, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the dhāraṇī gateways with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the dhāraṇī gateways, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the F.7.b perfection of wisdom, owing to their lack of skillful means, they dwell in the ten powers of the tathāgatas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ten powers of the tathāgatas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the four fearlessnesses with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four fearlessnesses, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not fully grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the four kinds of exact knowledge with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four kinds of exact knowledge, but they are not practicing the F.8.a perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in great compassion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of great compassion, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eighteen distinct qualities of the buddhas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eighteen distinct qualities of the buddhas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed F.8.b in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of having entered the stream with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of having entered the stream, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of once-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of once-returner, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice F.9.a the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of non-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of non-returner, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in arhatship with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of arhatship, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in individual enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of individual enlightenment, but they are not practicing the perfection of wisdom. If you ask why, F.9.b bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in knowledge of all the dharmas^[233] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of knowledge of all the dharmas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the knowledge of the aspects of the path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the knowledge of the aspects of the path, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. F.10.a Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in all-aspect omniscience with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of all-aspect omniscience, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the unmistaken real nature F.10.b with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the unmistaken real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the one and only real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the one and only real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the reality of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the reality of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed F.11.a in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the realm of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the realm of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the abiding nature of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the abiding nature of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, F.11.b owing to their lack of skillful means, they dwell in the maturity of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the maturity of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the very limit of reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the very limit of reality, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.

“If you ask why, Blessed Lord, it is because physical forms are not grasped. Physical forms that are not grasped are not physical forms, on account of the emptiness of their inherent existence. Feelings are not grasped. Feelings that are not grasped are not feelings, on account of the emptiness of their inherent existence. F.12.a Perceptions are not grasped. Perceptions that are not grasped are not perceptions, on account of the emptiness of their inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence.

“The eyes are not grasped. The eyes that are not grasped are not the eyes, on account of the emptiness of their inherent existence. The ears are not grasped. The ears that are not grasped are not the ears, on account of the emptiness of their inherent existence. The nose is not grasped. The nose that is not grasped is not the nose, on account of the emptiness of its inherent existence. The tongue is not grasped. The tongue that is not grasped is not the tongue, on account of the emptiness of its inherent existence. The body is not grasped. The body that is not grasped is not the body, on account of the emptiness of its inherent existence. The mental faculty is not grasped. The mental faculty that is not grasped is not the mental faculty, on account of the emptiness of its inherent existence.

“Sights are not grasped. Sights that are not grasped are not sights, on account of the emptiness of their inherent existence. Sounds are not grasped. Sounds that are not F.12.b grasped are not sounds, on account of the emptiness of their inherent existence. Odors are not grasped. Odors that are not grasped are not odors, on account of the emptiness of their inherent existence. Tastes are not grasped. Tastes that are not grasped are not tastes, on account of the emptiness of their inherent existence. Tangibles are not grasped. Tangibles that are not grasped are not tangibles, on account of the emptiness of their inherent existence. Mental phenomena are not grasped. Mental phenomena that are not grasped are not mental phenomena, on account of the emptiness of their inherent existence.

“Visual consciousness is not grasped. Visual consciousness that is not grasped is not visual consciousness, on account of the emptiness of its inherent existence. Auditory consciousness is not grasped. Auditory consciousness that is not grasped is not auditory consciousness, on account of the emptiness of its inherent existence. Olfactory consciousness is not grasped. Olfactory consciousness that is not grasped is not olfactory consciousness, on account of the emptiness of its inherent existence. Gustatory consciousness is not grasped. Gustatory consciousness that is not grasped is not gustatory consciousness, on account of the emptiness of its inherent existence. Tactile consciousness is not grasped. Tactile consciousness that is not grasped is not tactile consciousness, on account of the emptiness of its inherent existence. Mental consciousness is not grasped. F.13.a Mental consciousness that is not grasped is not mental consciousness, on account of the emptiness of its inherent existence.

“Visually compounded sensory contact is not grasped. Visually compounded sensory contact that is not grasped is not visually compounded sensory contact, on account of the emptiness of its inherent existence. Aurally compounded sensory contact is not grasped. Aurally compounded sensory contact that is not grasped is not aurally compounded sensory contact, on account of the emptiness of its inherent existence. Nasally compounded sensory contact is not grasped. Nasally compounded sensory contact that is not grasped is not nasally compounded sensory contact, on account of the emptiness of its inherent existence. Lingually compounded sensory contact is not grasped. Lingually compounded sensory contact that is not grasped is not lingually compounded sensory contact, on account of the emptiness of its inherent existence. Corporeally compounded sensory contact is not grasped. Corporeally compounded sensory contact that is not grasped is not corporeally compounded sensory contact, on account of the emptiness of its inherent existence. Mentally compounded sensory contact is not grasped. Mentally compounded sensory contact that is not grasped is not mentally compounded sensory contact, on account of the emptiness of its inherent existence.

“Feelings conditioned by visually compounded sensory contact are not grasped. Feelings conditioned by visually compounded sensory contact that are not grasped are not feelings conditioned by visually compounded sensory contact, on account of the emptiness of their inherent existence. F.13.b Feelings conditioned by aurally compounded sensory contact are not grasped. Feelings conditioned by aurally compounded sensory contact that are not grasped are not feelings conditioned by aurally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by nasally compounded sensory contact are not grasped. Feelings conditioned by nasally compounded sensory contact that are not grasped are not feelings conditioned by nasally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by lingually compounded sensory contact are not grasped. Feelings conditioned by lingually compounded sensory contact that are not grasped are not feelings conditioned by lingually compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by corporeally compounded sensory contact are not grasped. Feelings conditioned by corporeally compounded sensory contact that are not grasped are not feelings conditioned by corporeally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by mentally compounded sensory contact are not grasped. Feelings conditioned by mentally compounded sensory contact that are not fully grasped are not feelings conditioned by mentally compounded sensory contact, on account of the emptiness of their inherent existence.

“The earth element is not grasped. The earth element that is not grasped is not the earth element, on account of the emptiness of its inherent existence. The water element is not grasped. The water element that is not grasped is not the water element, on account of the emptiness of its inherent existence. F.14.a The fire element is not grasped. The fire element that is not grasped is not the fire element, on account of the emptiness of its inherent existence. The wind element is not grasped. The wind element that is not grasped is not the wind element, on account of the emptiness of its inherent existence. The space element is not grasped. The space element that is not grasped is not the space element, on account of the emptiness of its inherent existence. The consciousness element is not grasped. The consciousness element that is not grasped is not the consciousness element, on account of the emptiness of its inherent existence.

“Ignorance is not grasped. Ignorance that is not grasped is not ignorance, on account of the emptiness of its inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence. Name and form are not grasped. Name and form that are not grasped are not name and form, on account of the emptiness of their inherent existence. The six sense fields are not grasped. The six sense fields that are not grasped are not the six sense fields, on account of the emptiness of their inherent existence. Sensory contact is not grasped. F.14.b Sensory contact that is not grasped is not sensory contact, on account of the emptiness of its inherent existence. Sensation is not grasped. Sensation that is not grasped is not sensation, on account of the emptiness of its inherent existence. Craving is not grasped. Craving that is not grasped is not craving, on account of the emptiness of its inherent existence. Grasping is not grasped. Grasping that is not grasped is not grasping, on account of the emptiness of its inherent existence. The rebirth process is not grasped. The rebirth process that is not grasped is not the rebirth process, on account of the emptiness of its inherent existence. Birth is not grasped. Birth that is not grasped is not birth, on account of the emptiness of its inherent existence. Aging and death are not grasped. Aging and death that are not grasped are not aging and death, on account of the emptiness of their inherent existence.

“The perfection of generosity is not grasped. The perfection of generosity that is not grasped is not the perfection of generosity, on account of the emptiness of its inherent existence. The perfection of ethical discipline is not grasped. The perfection of ethical discipline that is not grasped is not the perfection of ethical discipline, on account of the emptiness of its inherent existence. The perfection of tolerance is not grasped. The perfection of tolerance that is not grasped is not the perfection of tolerance, F.15.a on account of the emptiness of its inherent existence. The perfection of perseverance is not grasped. The perfection of perseverance that is not grasped is not the perfection of perseverance, on account of the emptiness of its inherent existence. The perfection of meditative concentration is not grasped. The perfection of meditative concentration that is not grasped is not the perfection of meditative concentration, on account of the emptiness of its inherent existence. The perfection of wisdom is not grasped. The perfection of wisdom that is not grasped is not the perfection of wisdom, on account of the emptiness of its inherent existence.

“The emptiness of internal phenomena is not grasped. The emptiness of internal phenomena that is not grasped is not the emptiness of internal phenomena, on account of the emptiness of its inherent existence. The emptiness of external phenomena is not grasped. The emptiness of external phenomena that is not grasped is not the emptiness of external phenomena, on account of the emptiness of its inherent existence. The emptiness of external and internal phenomena is not grasped. The emptiness of external and internal phenomena that is not grasped is not the emptiness of external and internal phenomena, on account of the emptiness of its inherent existence. The emptiness of emptiness is not grasped. The emptiness of emptiness that is not grasped is not the emptiness of emptiness, on account of the emptiness of its inherent existence. The emptiness of great extent is not grasped. The emptiness of great extent that is not grasped F.15.b is not the emptiness of great extent, on account of the emptiness of its inherent existence. The emptiness of ultimate reality is not grasped. The emptiness of ultimate reality that is not grasped is not the emptiness of ultimate reality, on account of the emptiness of its inherent existence. The emptiness of conditioned phenomena is not grasped. The emptiness of conditioned phenomena that is not grasped is not the emptiness of conditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of unconditioned phenomena is not grasped. The emptiness of unconditioned phenomena that is not grasped is not the emptiness of unconditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of the unlimited is not grasped. The emptiness of the unlimited that is not grasped is not the emptiness of the unlimited, on account of the emptiness of its inherent existence.

The emptiness of that which has neither beginning nor end is not grasped. The emptiness of that which has neither beginning nor end that is not grasped is not the emptiness of that which has neither beginning nor end, on account of the emptiness of its inherent existence. The emptiness of nonexclusion is not grasped. The emptiness of nonexclusion that is not grasped is not the emptiness of nonexclusion, on account of the emptiness of its inherent existence. The emptiness of inherent nature is not grasped. The emptiness of inherent nature that is not grasped is not the emptiness of inherent nature, on account of the emptiness of its inherent existence. The emptiness of all phenomena is not grasped. The emptiness F.16.a of all phenomena that is not grasped is not the emptiness of all phenomena, on account of the emptiness of its inherent existence. The emptiness of intrinsic defining characteristics is not grasped. The emptiness of intrinsic defining characteristics that is not grasped is not the emptiness of intrinsic defining characteristics, on account of the emptiness of its inherent existence. The emptiness of that which cannot be apprehended is not grasped. The emptiness of that which cannot be apprehended that is not grasped is not the emptiness of that which cannot be apprehended, on account of the emptiness of its inherent existence. The emptiness of nonentities is not grasped. The emptiness of nonentities that is not grasped is not the emptiness of nonentities, on account of the emptiness of its inherent existence. The emptiness of essential nature is not grasped. The emptiness of essential nature that is not grasped is not the emptiness of essential nature, on account of the emptiness of its inherent existence. The emptiness of an essential nature of nonentities is not grasped. The emptiness of an essential nature of nonentities that is not grasped is not the emptiness of an essential nature of nonentities, on account of the emptiness of its inherent existence.

“The applications of mindfulness are not grasped. The applications of mindfulness that are not grasped are not the applications of mindfulness, on account of the emptiness of their inherent existence. The correct exertions are not grasped. The correct exertions that are not grasped are not the correct exertions, on account of the emptiness F.16.b of their inherent existence. The supports for miraculous ability are not grasped. The supports for miraculous ability that are not grasped are not the supports for miraculous ability, on account of the emptiness of their inherent existence. The faculties are not grasped. The faculties that are not grasped are not the faculties, on account of the emptiness of their inherent existence. The powers are not grasped. The powers that are not grasped are not the powers, on account of the emptiness of their inherent existence. The branches of enlightenment are not grasped. The branches of enlightenment that are not grasped are not the branches of enlightenment, on account of the emptiness of their inherent existence. The noble eightfold path is not grasped. The noble eightfold path that is not grasped is not the noble eightfold path, on account of the emptiness of its inherent existence.

“The truths of the noble ones are not grasped. The truths of the noble ones that are not grasped are not the truths of the noble ones, on account of the emptiness of their inherent existence. The meditative concentrations are not grasped. The meditative concentrations that are not grasped are not the meditative concentrations, on account of the emptiness of their inherent existence. The immeasurable attitudes are not grasped. The immeasurable attitudes that are not grasped are not the immeasurable attitudes, on account of the emptiness of their inherent existence. The formless absorptions F.17.a are not grasped. The formless absorptions that are not grasped are not the formless absorptions, on account of the emptiness of their inherent existence. The eight liberations are not grasped. The eight liberations that are not grasped are not the eight liberations, on account of the emptiness of their inherent existence. The nine serial steps of meditative absorption are not grasped. The nine serial steps of meditative absorption that are not grasped are not the nine serial steps of meditative absorption, on account of the emptiness of their inherent existence. The emptiness, signlessness, and wishlessness gateways to liberation are not grasped. The emptiness, signlessness, and wishlessness gateways to liberation that are not grasped are not the emptiness, signlessness, and wishlessness gateways to liberation, on account of the emptiness of their inherent existence. The meditative stabilities are not grasped. The meditative stabilities that are not grasped are not the meditative stabilities, on account of the emptiness of their inherent existence. The dhāraṇī gateways are not grasped. The dhāraṇī gateways that are not grasped are not the dhāraṇī gateways, on account of the emptiness of their inherent existence.

“The ten powers of the tathāgatas are not grasped. F.17.b The ten powers of the tathāgatas that are not grasped are not the ten powers of the tathāgatas, on account of the emptiness of their inherent existence. The four fearlessnesses are not grasped. The four fearlessnesses that are not grasped are not the four fearlessnesses, on account of the emptiness of their inherent existence. The four kinds of exact knowledge are not grasped. The four kinds of exact knowledge that are not grasped are not the four kinds of exact knowledge, on account of the emptiness of their inherent existence. Great compassion is not grasped. Great compassion that is not grasped is not great compassion, on account of the emptiness of its inherent existence. The eighteen distinct qualities of the buddhas are not grasped. The eighteen distinct qualities of the buddhas that are not grasped are not the eighteen distinct qualities of the buddhas, on account of the emptiness of their inherent existence.

“The fruit of having entered the stream is not grasped. The fruit of having entered the stream that is not grasped is not the fruit of having entered the stream, on account of the emptiness of its inherent existence. The fruit of once-returner is not grasped. The fruit of once-returner that is not grasped is not the fruit of once-returner, on account of the emptiness of its inherent existence. The fruit of non-returner is not grasped. The fruit of non-returner that is not grasped is not the fruit of non-returner, on account of the emptiness of its inherent existence. Arhatship is not grasped. F.18.a Arhatship that is not grasped is not arhatship, on account of the emptiness of its inherent existence. individual enlightenment is not grasped. individual enlightenment that is not grasped is not individual enlightenment, on account of the emptiness of its inherent existence. The knowledge of the aspects of the path is not grasped.^[234] The knowledge of the aspects of the path that is not grasped is not the knowledge of the aspects of the path, on account of the emptiness of its inherent existence. All-aspect omniscience is not grasped. All-aspect omniscience that is not grasped is not all-aspect omniscience, on account of the emptiness of its inherent existence.

“The real nature is not grasped. The real nature that is not grasped is not the real nature, on account of the emptiness of its inherent existence. The unmistaken real nature is not grasped. The unmistaken real nature that is not grasped is not the unmistaken real nature, on account of the emptiness of its inherent existence. The one and only real nature is not grasped. The one and only real nature that is not grasped is not the one and only real nature, on account of the emptiness of its inherent existence. The reality of phenomena is not grasped. The reality of phenomena that is not grasped is not the reality of phenomena, on account of the emptiness of its inherent existence. The realm of phenomena is not grasped. The realm of phenomena that is not grasped F.18.b is not the realm of phenomena, on account of the emptiness of its inherent existence. The abiding nature of phenomena is not grasped. The abiding nature of phenomena that is not grasped is not the abiding nature of phenomena, on account of the emptiness of its inherent existence. The maturity of phenomena is not grasped. The maturity of phenomena that is not grasped is not the maturity of phenomena, on account of the emptiness of its inherent existence. The very limit of reality is not grasped. The very limit of reality that is not grasped is not the very limit of reality, on account of the emptiness of its inherent existence. B2

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate^[235] how all phenomena are empty of inherent existence, and the investigation of them should be done in such a way that there is no mental wandering to any phenomenon at all. Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, definitely immeasurable^[236] maṇḍala of meditative stability called the nongrasping of all phenomena, which is not misappropriated by, or shared in common with, all the śrāvakas and pratyekabuddhas. Bodhisattva great beings who engage in this maṇḍala of meditative stability go forth to all-aspect omniscience. But even this all-aspect omniscience F.19.a cannot be grasped, on account of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“If you ask why, it is because this all-aspect omniscience cannot be expressed by means of mental images, because afflicted mental states arise from mental images. And if you ask what those mental images are, physical forms are mental images. Feelings are mental images. Perceptions are mental images. Consciousness is a mental image. The eyes are mental images. The ears are mental images. The nose is a mental image. The tongue is a mental image. The body is a mental image. The mental faculty is a mental image. Sights are mental images. Sounds are mental images. Odors are mental images. Tastes are mental images. Tangibles are mental images. Mental phenomena are mental images. Visual consciousness is a mental image. Auditory consciousness is a mental image. Olfactory consciousness is a mental image. Gustatory consciousness is a mental image. Tactile consciousness is a mental image. Mental consciousness is a mental image. Visually compounded sensory contact is a mental image. Aurally compounded sensory contact is a mental image. Nasally compounded sensory contact is a mental image. Lingually compounded sensory contact is a mental image. Corporeally compounded sensory contact is a mental image. Mentally compounded sensory contact is a mental image. Feelings conditioned by visually compounded sensory contact F.19.b are mental images. Feelings conditioned by aurally compounded sensory contact are mental images. Feelings conditioned by nasally compounded sensory contact are mental images. Feelings conditioned by lingually compounded sensory contact are mental images. Feelings conditioned by corporeally compounded sensory contact are mental images. Feelings conditioned by mentally compounded sensory contact are mental images.

“The earth element is a mental image. The water element is a mental image. The fire element is a mental image. The wind element is a mental image. The space element is a mental image. The consciousness element is a mental image.

“Ignorance is a mental image. Formative predispositions are mental images. Consciousness is a mental image. Name and form are mental images. The six sense fields are mental images. Sensory contact is a mental image. Sensation is a mental image. Craving is a mental image. Grasping is a mental image. The rebirth process is a mental image. Birth is a mental image. Aging and death are mental images.

“The perfection of generosity is a mental image. The perfection of ethical discipline is a mental image. The perfection of tolerance is a mental image. The perfection of perseverance is a mental image. The perfection of meditative concentration is a mental image. The perfection of wisdom is a mental image.

“The emptiness of internal phenomena is a mental image. The emptiness of external phenomena is a mental image. The emptiness of external and internal phenomena is a mental image. The emptiness of emptiness is a mental image. The emptiness of great extent is a mental image. The emptiness of ultimate reality is a mental image. The emptiness of conditioned phenomena is a mental image. The emptiness of unconditioned phenomena is a mental image. The emptiness of the unlimited is a mental image. The emptiness of that which has neither beginning nor end is a mental image. The emptiness of nonexclusion is a mental image. The emptiness of inherent nature is a mental image. The emptiness of all phenomena is a mental image. The emptiness of intrinsic defining characteristics F.20.a is a mental image. The emptiness of that which cannot be apprehended is a mental image. The emptiness of nonentities is a mental image. The emptiness of essential nature is a mental image. The emptiness of an essential nature of nonentities is a mental image.

“The applications of mindfulness are mental images. The correct exertions are mental images. The supports for miraculous ability are mental images. The faculties are mental images. The powers are mental images. The branches of enlightenment are mental images. The noble eightfold path is a mental image. The truths of the noble ones are mental images. The meditative concentrations are mental images. The immeasurable attitudes are mental images. The formless absorptions are mental images. The eight liberations are mental images. The nine serial steps of meditative absorption are mental images. The emptiness, signlessness, and wishlessness gateways to liberation are mental images. The extrasensory powers are mental images. The meditative stabilities are mental images. The dhāraṇī gateways are mental images. The ten powers of the tathāgatas are mental images. The four fearlessnesses are mental images. The four kinds of exact knowledge are mental images. Great compassion is a mental image. The eighteen distinct qualities of the buddhas are mental images.

“Syllables are mental images. Singular expressions are mental images. Dual expressions are mental images. Plural expressions are mental images. These are said to be afflictive.

“If this perfection of wisdom could be apprehended as a mental image, the wandering mendicant Śreṇika would indeed not have gained faith in the knowledge of the Omniscient One.^[237]

“What, you may ask, is faith? It is conviction, F.20.b confidence, resolute belief, the feeling it is reliable, and attention, appraisal, and scrutiny with respect to the perfection of wisdom. And that is neither by means of mental images nor by means of the absence of mental images. Therefore, this perfection of wisdom should be grasped by not grasping mental images or the absence of mental images.

“The wandering mendicant Śreṇika, too, having become a resolute believer in the knowledge of the Omniscient One, as a follower on account of faith entered into it through partial knowledge. Having entered into it in that manner, he did not grasp physical forms, did not grasp feelings, did not grasp perceptions, did not grasp formative predispositions, and did not grasp consciousness. That is because he did not apprehend grasping any phenomena that are empty of their own defining characteristics.

“If you ask why, it is because he did not observe that knowledge internally due to a realization and attainment; he did not observe that knowledge externally due to a realization and attainment; nor did he observe that knowledge externally and internally due to a realization and attainment. Nor did he observe that knowledge as anything else due to a realization and attainment.

“If you ask why, it is because he did not observe anything with which he might realize, or which might realize, or which he might realize.

“He did not observe that knowledge inside physical forms, he did not observe that knowledge outside physical forms, he did not observe that knowledge outside and inside physical forms, and he did not observe that knowledge F.21.a to be anything other than physical forms. He did not observe that knowledge inside feelings, he did not observe that knowledge outside feelings, he did not observe that knowledge outside and inside feelings, and he did not observe that knowledge to be anything other than feelings. He did not observe that knowledge inside perceptions, he did not observe that knowledge outside perceptions, he did not observe that knowledge outside and inside perceptions, and he did not observe that knowledge to be anything other than perceptions. He did not observe that knowledge inside formative predispositions, he did not observe that knowledge outside formative predispositions, he did not observe that knowledge outside and inside formative predispositions, and he did not observe that knowledge to be anything other than formative predispositions. He did not observe that knowledge inside consciousness, he did not observe that knowledge outside consciousness, he did not observe that knowledge outside and inside consciousness, and he did not observe that knowledge to be anything other than consciousness.

“He did not observe that knowledge inside the eyes, he did not observe that knowledge outside the eyes, he did not observe that knowledge outside and inside the eyes, and he did not observe that knowledge to be anything other than the eyes. He did not observe that knowledge inside the ears, he did not observe that knowledge outside the ears, he did not observe that knowledge outside and inside the ears, and he did not observe that knowledge F.21.b to be anything other than the ears. He did not observe that knowledge inside the nose, he did not observe that knowledge outside the nose, he did not observe that knowledge outside and inside the nose, and he did not observe that knowledge to be anything other than the nose. He did not observe that knowledge inside the tongue, he did not observe that knowledge outside the tongue, he did not observe that knowledge outside and inside the tongue, and he did not observe that knowledge to be anything other than the tongue. He did not observe that knowledge inside the body, he did not observe that knowledge outside the body, he did not observe that knowledge outside and inside the body, and he did not observe that knowledge to be anything other than the body. He did not observe that knowledge inside the mental faculty, he did not observe that knowledge outside the mental faculty, he did not observe that knowledge outside and inside the mental faculty, and he did not observe that knowledge to be anything other than the mental faculty.

“He did not observe that knowledge inside sights, he did not observe that knowledge outside sights, he did not observe that knowledge outside and inside sights, and he did not observe that knowledge to be anything other than sights. He did not observe that knowledge inside sounds, he did not observe that knowledge outside sounds, he did not observe that knowledge outside and inside sounds, and he did not observe that knowledge to be anything other than sounds. He did not observe that knowledge inside odors, he did not observe that knowledge F.22.a outside odors, he did not observe that knowledge outside and inside odors, and he did not observe that knowledge to be anything other than odors. He did not observe that knowledge inside tastes, he did not observe that knowledge outside tastes, he did not observe that knowledge outside and inside tastes, and he did not observe that knowledge to be anything other than tastes. He did not observe that knowledge inside tangibles, he did not observe that knowledge outside tangibles, he did not observe that knowledge outside and inside tangibles, and he did not observe that knowledge to be anything other than tangibles. He did not observe that knowledge inside mental phenomena, he did not observe that knowledge outside mental phenomena, he did not observe that knowledge outside and inside mental phenomena, and he did not observe that knowledge to be anything other than mental phenomena.

“He did not observe that knowledge inside visual consciousness, he did not observe that knowledge outside visual consciousness, he did not observe that knowledge outside and inside visual consciousness, and he did not observe that knowledge to be anything other than visual consciousness. He did not observe that knowledge inside auditory consciousness, he did not observe that knowledge outside auditory consciousness, he did not observe that knowledge outside and inside auditory consciousness, and he did not observe that knowledge to be anything other than auditory consciousness. He did not observe that knowledge inside olfactory consciousness, he did not observe that knowledge F.22.b outside olfactory consciousness, he did not observe that knowledge outside and inside olfactory consciousness, and he did not observe that knowledge to be anything other than olfactory consciousness. He did not observe that knowledge inside gustatory consciousness, he did not observe that knowledge outside gustatory consciousness, he did not observe that knowledge outside and inside gustatory consciousness, and he did not observe that knowledge to be anything other than gustatory consciousness. He did not observe that knowledge inside tactile consciousness, he did not observe that knowledge outside tactile consciousness, he did not observe that knowledge outside and inside tactile consciousness, and he did not observe that knowledge to be anything other than tactile consciousness. He did not observe that knowledge inside mental consciousness, he did not observe that knowledge outside mental consciousness, he did not observe that knowledge outside and inside mental consciousness, and he did not observe that knowledge to be anything other than mental consciousness.

“He did not observe that knowledge inside visually compounded sensory contact, he did not observe that knowledge outside visually compounded sensory contact, he did not observe that knowledge outside and inside visually compounded sensory contact, and he did not observe that knowledge to be anything other than visually compounded sensory contact. He did not observe that knowledge inside aurally compounded sensory contact, he did not observe that knowledge outside F.23.a aurally compounded sensory contact, he did not observe that knowledge outside and inside aurally compounded sensory contact, and he did not observe that knowledge to be anything other than aurally compounded sensory contact. He did not observe that knowledge inside nasally compounded sensory contact, he did not observe that knowledge outside nasally compounded sensory contact, he did not observe that knowledge outside and inside nasally compounded sensory contact, and he did not observe that knowledge to be anything other than nasally compounded sensory contact. He did not observe that knowledge inside lingually compounded sensory contact, he did not observe that knowledge outside lingually compounded sensory contact, he did not observe that knowledge outside and inside lingually compounded sensory contact, and he did not observe that knowledge to be anything other than lingually compounded sensory contact. He did not observe that knowledge inside corporeally compounded sensory contact, he did not observe that knowledge outside corporeally compounded sensory contact, he did not observe that knowledge outside and inside corporeally compounded sensory contact, and he did not observe that knowledge to be anything other than corporeally compounded sensory contact. He did not observe that knowledge inside mentally compounded sensory contact, he did not observe that knowledge outside mentally compounded sensory contact, he did not observe that knowledge outside and inside mentally compounded sensory contact, and he did not observe that knowledge to be anything other than mentally compounded sensory contact.

“He did not observe that knowledge inside feelings conditioned by visually compounded sensory contact, he did not observe that knowledge outside feelings conditioned by F.23.b visually compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by visually compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by visually compounded sensory contact. He did not observe that knowledge inside feelings conditioned by aurally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by aurally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by aurally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by aurally compounded sensory contact. He did not observe that knowledge inside feelings conditioned by nasally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by nasally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by nasally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by nasally compounded sensory contact. He did not observe that knowledge inside feelings conditioned by lingually compounded sensory contact, he did not observe that knowledge outside feelings conditioned by lingually compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by lingually compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by lingually compounded sensory contact. He did not observe that knowledge inside feelings conditioned by corporeally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by corporeally compounded sensory contact, he did not observe F.24.a that knowledge outside and inside feelings conditioned by corporeally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by corporeally compounded sensory contact.

He did not observe that knowledge inside feelings conditioned by mentally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by mentally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by mentally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by mentally compounded sensory contact.

“He did not observe that knowledge inside the earth element, he did not observe that knowledge outside the earth element, he did not observe that knowledge outside and inside the earth element, and he did not observe that knowledge to be anything other than the earth element. He did not observe that knowledge inside the water element, he did not observe that knowledge outside the water element, he did not observe that knowledge outside and inside the water element, and he did not observe that knowledge to be anything other than the water element. He did not observe that knowledge inside the fire element, he did not observe that knowledge outside the fire element, he did not observe that knowledge outside and inside the fire element, and he did not observe that knowledge to be anything other than the fire element. He did not observe that knowledge inside the wind element, he did not observe that knowledge outside the wind element, he did not observe that knowledge outside and inside the wind element, and F.24.b he did not observe that knowledge to be anything other than the wind element. He did not observe that knowledge inside the space element, he did not observe that knowledge outside the space element, he did not observe that knowledge outside and inside the space element, and he did not observe that knowledge to be anything other than the space element. He did not observe that knowledge inside the consciousness element, he did not observe that knowledge outside the consciousness element, he did not observe that knowledge outside and inside the consciousness element, and he did not observe that knowledge to be anything other than the consciousness element.

“He did not observe that knowledge inside ignorance, he did not observe that knowledge outside ignorance, he did not observe that knowledge outside and inside ignorance, and he did not observe that knowledge to be anything other than ignorance. He did not observe that knowledge inside formative predispositions, he did not observe that knowledge outside formative predispositions, he did not observe that knowledge outside and inside formative predispositions, and he did not observe that knowledge to be anything other than formative predispositions. He did not observe that knowledge inside consciousness, he did not observe that knowledge outside consciousness, he did not observe that knowledge outside and inside consciousness, and he did not observe that knowledge to be anything other than consciousness. He did not observe that knowledge inside name and form,F.25.a he did not observe that knowledge outside name and form, he did not observe that knowledge outside and inside name and form, and he did not observe that knowledge to be anything other than name and form. He did not observe that knowledge inside the six sense fields, he did not observe that knowledge outside the six sense fields, he did not observe that knowledge outside and inside the six sense fields, and he did not observe that knowledge to be anything other than the six sense fields. He did not observe that knowledge inside sensory contact, he did not observe that knowledge outside sensory contact, he did not observe that knowledge outside and inside sensory contact, and he did not observe that knowledge to be anything other than sensory contact. He did not observe that knowledge inside sensation, he did not observe that knowledge outside sensation, he did not observe that knowledge outside and inside sensation, and he did not observe that knowledge to be anything other than sensation.

He did not observe that knowledge inside craving, he did not observe that knowledge outside craving, he did not observe that knowledge outside and inside craving, and he did not observe that knowledge to be anything other than craving. He did not observe that knowledge inside grasping, he did not observe that knowledge outside grasping, he did not observe that knowledge outside and inside grasping, and he did not observe that knowledge to be anything other than grasping. He did not observe that knowledge inside the rebirth process, he did not observe F.25.b that knowledge outside the rebirth process, he did not observe that knowledge outside and inside the rebirth process, and he did not observe that knowledge to be anything other than the rebirth process. He did not observe that knowledge inside birth, he did not observe that knowledge outside birth, he did not observe that knowledge outside and inside birth, and he did not observe that knowledge to be anything other than birth. He did not observe that knowledge inside aging and death, he did not observe that knowledge outside aging and death, he did not observe that knowledge outside and inside aging and death, and he did not observe that knowledge to be anything other than aging and death.

“He did not observe that knowledge inside the perfection of generosity, he did not observe that knowledge outside the perfection of generosity, he did not observe that knowledge outside and inside the perfection of generosity, and he did not observe that knowledge to be anything other than the perfection of generosity. He did not observe that knowledge inside the perfection of ethical discipline, he did not observe that knowledge outside the perfection of ethical discipline, he did not observe that knowledge outside and inside the perfection of ethical discipline, and he did not observe that knowledge to be anything other than the perfection of ethical discipline. He did not observe that knowledge inside the perfection of tolerance, he did not observe that knowledge outside the perfection of tolerance, he did not observe that knowledge outside and inside the perfection of tolerance, and he did not observe that knowledge to be anything other than F.26.a the perfection of tolerance. He did not observe that knowledge inside the perfection of perseverance, he did not observe that knowledge outside the perfection of perseverance, he did not observe that knowledge outside and inside the perfection of perseverance, and he did not observe that knowledge to be anything other than the perfection of perseverance. He did not observe that knowledge inside the perfection of meditative concentration, he did not observe that knowledge outside the perfection of meditative concentration, he did not observe that knowledge outside and inside the perfection of meditative concentration, and he did not observe that knowledge to be anything other than the perfection of meditative concentration. He did not observe that knowledge inside the perfection of wisdom, he did not observe that knowledge outside the perfection of wisdom, he did not observe that knowledge outside and inside the perfection of wisdom, and he did not observe that knowledge to be anything other than the perfection of wisdom.

“He did not observe that knowledge inside the emptiness of internal phenomena, he did not observe that knowledge outside the emptiness of internal phenomena, he did not observe that knowledge outside and inside the emptiness of internal phenomena, and he did not observe that knowledge to be anything other than the emptiness of internal phenomena. He did not observe that knowledge inside the emptiness of external phenomena, he did not observe that knowledge outside the emptiness of external phenomena, he did not observe that knowledge outside and inside the emptiness of external phenomena, and he did not observe that knowledge to be F.26.b anything other than the emptiness of external phenomena. He did not observe that knowledge inside the emptiness of external and internal phenomena, he did not observe that knowledge outside the emptiness of external and internal phenomena, he did not observe that knowledge outside and inside the emptiness of external and internal phenomena, and he did not observe that knowledge to be anything other than the emptiness of external and internal phenomena. He did not observe that knowledge inside the emptiness of emptiness, he did not observe that knowledge outside the emptiness of emptiness, he did not observe that knowledge outside and inside the emptiness of emptiness, and he did not observe that knowledge to be anything other than the emptiness of emptiness. He did not observe that knowledge inside the emptiness of great extent, he did not observe that knowledge outside the emptiness of great extent, he did not observe that knowledge outside and inside the emptiness of great extent, and he did not observe that knowledge to be anything other than the emptiness of great extent. He did not observe that knowledge inside the emptiness of ultimate reality, he did not observe that knowledge outside the emptiness of ultimate reality, he did not observe that knowledge outside and inside the emptiness of ultimate reality, and he did not observe that knowledge to be anything other than the emptiness of ultimate reality.

He did not observe that knowledge inside the emptiness of conditioned phenomena, he did not observe that knowledge outside the emptiness of conditioned phenomena, he did not observe that knowledge outside and inside the emptiness of conditioned phenomena, and he did not observe that knowledge to be anything other than the emptiness of conditioned phenomena. He did not observe that knowledge inside the emptiness F.27.a of unconditioned phenomena, he did not observe that knowledge outside the emptiness of unconditioned phenomena, he did not observe that knowledge outside and inside the emptiness of unconditioned phenomena, and he did not observe that knowledge to be anything other than the emptiness of unconditioned phenomena. He did not observe that knowledge inside the emptiness of the unlimited, he did not observe that knowledge outside the emptiness of the unlimited, he did not observe that knowledge outside and inside the emptiness of the unlimited, and he did not observe that knowledge to be anything other than the emptiness of the unlimited. He did not observe that knowledge inside the emptiness of that which has neither beginning nor end, he did not observe that knowledge outside the emptiness of that which has neither beginning nor end, he did not observe that knowledge outside and inside the emptiness of that which has neither beginning nor end, and he did not observe that knowledge to be anything other than the emptiness of that which has neither beginning nor end. He did not observe that knowledge inside the emptiness of nonexclusion, he did not observe that knowledge outside the emptiness of nonexclusion, he did not observe that knowledge outside and inside the emptiness of nonexclusion, and he did not observe that knowledge to be anything other than the emptiness of nonexclusion. He did not observe that knowledge inside the emptiness of inherent nature, he did not observe that knowledge outside the emptiness of inherent nature, he did not observe that knowledge outside and inside the emptiness of inherent nature, and he did not observe that knowledge F.27.b to be anything other than the emptiness of inherent nature.

He did not observe that knowledge inside the emptiness of all phenomena, he did not observe that knowledge outside the emptiness of all phenomena, he did not observe that knowledge outside and inside the emptiness of all phenomena, and he did not observe that knowledge to be anything other than the emptiness of all phenomena. He did not observe that knowledge inside the emptiness of intrinsic defining characteristics, he did not observe that knowledge outside the emptiness of intrinsic defining characteristics, he did not observe that knowledge outside and inside the emptiness of intrinsic defining characteristics, and he did not observe that knowledge to be anything other than the emptiness of intrinsic defining characteristics. He did not observe that knowledge inside the emptiness of that which cannot be apprehended, he did not observe that knowledge outside the emptiness of that which cannot be apprehended, he did not observe that knowledge outside and inside the emptiness of that which cannot be apprehended, and he did not observe that knowledge to be anything other than the emptiness of that which cannot be apprehended. He did not observe that knowledge inside the emptiness of nonentities, he did not observe that knowledge outside the emptiness of nonentities, he did not observe that knowledge outside and inside the emptiness of nonentities, and he did not observe that knowledge to be anything other than the emptiness of nonentities. He did not observe that knowledge inside the emptiness of essential nature, he did not observe that knowledge outside the emptiness of essential nature, he did not observe that knowledge outside and inside the emptiness of essential nature, and he did not observe that knowledge to be anything other than the emptiness of essential nature. He F.28.a did not observe that knowledge inside the emptiness of an essential nature of nonentities, he did not observe that knowledge outside the emptiness of an essential nature of nonentities, he did not observe that knowledge outside and inside the emptiness of an essential nature of nonentities, and he did not observe that knowledge to be anything other than the emptiness of an essential nature of nonentities.

“He did not observe that knowledge inside the applications of mindfulness, he did not observe that knowledge outside the applications of mindfulness, he did not observe that knowledge outside and inside the applications of mindfulness, and he did not observe that knowledge to be anything other than the applications of mindfulness. He did not observe that knowledge inside the correct exertions, he did not observe that knowledge outside the correct exertions, he did not observe that knowledge outside and inside the correct exertions, and he did not observe that knowledge to be anything other than the correct exertions. He did not observe that knowledge inside the supports for miraculous ability, he did not observe that knowledge outside the supports for miraculous ability, he did not observe that knowledge outside and inside the supports for miraculous ability, and he did not observe that knowledge to be anything other than the supports for miraculous ability. He did not observe that knowledge inside the faculties, he did not observe that knowledge outside the faculties, he did not observe that knowledge outside and inside the faculties, and he did not observe that knowledge to be anything other than the faculties. He did not observe that knowledge F.28.b inside the powers, he did not observe that knowledge outside the powers, he did not observe that knowledge outside and inside the powers, and he did not observe that knowledge to be anything other than the powers. He did not observe that knowledge inside the branches of enlightenment, he did not observe that knowledge outside the branches of enlightenment, he did not observe that knowledge outside and inside the branches of enlightenment, and he did not observe that knowledge to be anything other than the branches of enlightenment. He did not observe that knowledge inside the noble eightfold path, he did not observe that knowledge outside the noble eightfold path, he did not observe that knowledge outside and inside the noble eightfold path, and he did not observe that knowledge to be anything other than the noble eightfold path.

He did not observe that knowledge inside the truths of the noble ones, he did not observe that knowledge outside the truths of the noble ones, he did not observe that knowledge outside and inside the truths of the noble ones, and he did not observe that knowledge to be anything other than the truths of the noble ones. He did not observe that knowledge inside the meditative concentrations, he did not observe that knowledge outside the meditative concentrations, he did not observe that knowledge outside and inside the meditative concentrations, and he did not observe that knowledge to be anything other than the meditative concentrations. He did not observe that knowledge inside the immeasurable attitudes, he did not observe F.29.a that knowledge outside the immeasurable attitudes, he did not observe that knowledge outside and inside the immeasurable attitudes, and he did not observe that knowledge to be anything other than the immeasurable attitudes. He did not observe that knowledge inside the formless absorptions, he did not observe that knowledge outside the formless absorptions, he did not observe that knowledge outside and inside the formless absorptions, and he did not observe that knowledge to be anything other than the formless absorptions. He did not observe that knowledge inside the eight liberations, he did not observe that knowledge outside the eight liberations, he did not observe that knowledge outside and inside the eight liberations, and he did not observe that knowledge to be anything other than the eight liberations. He did not observe that knowledge inside the serial steps of meditative absorption, he did not observe that knowledge outside the serial steps of meditative absorption, he did not observe that knowledge outside and inside the serial steps of meditative absorption, and he did not observe that knowledge to be anything other than the serial steps of meditative absorption.

He did not observe that knowledge inside the emptiness, signlessness, and wishlessness gateways to liberation, he did not observe that knowledge outside the emptiness, signlessness, and wishlessness gateways to liberation, he did not observe that knowledge outside and inside the emptiness, wishlessness,F.29.b and signlessness gateways to liberation, and he did not observe that knowledge to be anything other than the emptiness, signlessness, and wishlessness gateways to liberation. He did not observe that knowledge inside the extrasensory powers, he did not observe that knowledge outside the extrasensory powers, he did not observe that knowledge outside and inside the extrasensory powers, and he did not observe that knowledge to be anything other than the extrasensory powers. He did not observe that knowledge inside the meditative stabilities, he did not observe that knowledge outside the meditative stabilities, he did not observe that knowledge outside and inside the meditative stabilities, and he did not observe that knowledge to be anything other than the meditative stabilities. He did not observe that knowledge inside the dhāraṇī gateways, he did not observe that knowledge outside the dhāraṇī gateways, he did not observe that knowledge outside and inside the dhāraṇī gateways, and he did not observe that knowledge to be anything other than the dhāraṇī gateways. He did not observe that knowledge inside the ten powers of the tathāgatas, he did not observe that knowledge outside the ten powers of the tathāgatas, he did not observe that knowledge outside and inside the ten powers of the tathāgatas, and he did not observe that knowledge to be anything other than the ten powers of the tathāgatas. He did not observe that knowledge inside the fearlessnesses, he did not observe that knowledge outside the fearlessnesses, he did not observe that knowledge outside and inside F.30.a the fearlessnesses, and he did not observe that knowledge to be anything other than the fearlessnesses.

He did not observe that knowledge inside the kinds of exact knowledge, he did not observe that knowledge outside the kinds of exact knowledge, he did not observe that knowledge outside and inside the kinds of exact knowledge, and he did not observe that knowledge to be anything other than the kinds of exact knowledge. He did not observe that knowledge inside great compassion, he did not observe that knowledge outside great compassion, he did not observe that knowledge outside and inside great compassion, and he did not observe that knowledge to be anything other than great compassion. He did not observe that knowledge inside the distinct qualities of the buddhas, he did not observe that knowledge outside the distinct qualities of the buddhas, he did not observe that knowledge outside and inside the distinct qualities of the buddhas, and he did not observe that knowledge to be anything other than the distinct qualities of the buddhas.

“He did not observe that knowledge inside the fruit of having entered the stream, he did not observe that knowledge outside the fruit of having entered the stream, he did not observe that knowledge outside and inside the fruit of having entered the stream, and he did not observe that knowledge to be anything other than the fruit of having entered the stream. He did not observe that knowledge inside the fruit of once-returner, he did not observe that knowledge outside the fruit of once-returner,F.30.b he did not observe that knowledge outside and inside the fruit of once-returner, and he did not observe that knowledge to be anything other than the fruit of once-returner. He did not observe that knowledge inside the fruit of non-returner, he did not observe that knowledge outside the fruit of non-returner, he did not observe that knowledge outside and inside the fruit of non-returner, and he did not observe that knowledge to be anything other than the fruit of non-returner. He did not observe that knowledge inside arhatship, he did not observe that knowledge outside arhatship, he did not observe that knowledge outside and inside arhatship, and he did not observe that knowledge to be anything other than arhatship. He did not observe that knowledge inside individual enlightenment, he did not observe that knowledge outside individual enlightenment, he did not observe that knowledge outside and inside individual enlightenment, and he did not observe that knowledge to be anything other than individual enlightenment. He did not observe that knowledge inside the knowledge of the aspects of the path,^[238] he did not observe that knowledge outside the knowledge of the aspects of the path, he did not observe that knowledge outside and inside the knowledge of the aspects of the path, and he did not observe that knowledge to be anything other than the knowledge of the aspects of the path.

He did not observe that knowledge inside all-aspect omniscience, he did not observe that knowledge outside all-aspect omniscience, he did not observe that knowledge outside and inside all-aspect omniscience, and he F.31.a did not observe that knowledge to be anything other than all-aspect omniscience.

“He did not observe that knowledge inside the real nature, he did not observe that knowledge outside the real nature, he did not observe that knowledge outside and inside the real nature, and he did not observe that knowledge to be anything other than the real nature. He did not observe that knowledge inside the unmistaken real nature, he did not observe that knowledge outside the unmistaken real nature, he did not observe that knowledge outside and inside the unmistaken real nature, and he did not observe that knowledge to be anything other than the unmistaken real nature. He did not observe that knowledge inside the one and only real nature, he did not observe that knowledge outside the one and only real nature, he did not observe that knowledge outside and inside the one and only real nature, and he did not observe that knowledge to be anything other than the one and only real nature. He did not observe that knowledge inside the reality of phenomena, he did not observe that knowledge outside the reality of phenomena, he did not observe that knowledge outside and inside the reality of phenomena, and he did not observe that knowledge to be anything other than the reality of phenomena. He did not observe that knowledge inside the realm of phenomena, he did not observe that knowledge outside the realm of phenomena, he did not observe that knowledge outside and inside the realm of phenomena, and he did not observe that knowledge to be anything other than the realm of phenomena. He did not observe that knowledge inside the abiding nature of phenomena, he did not observe F.31.b that knowledge outside the abiding nature of phenomena, he did not observe that knowledge outside and inside the abiding nature of phenomena, and he did not observe that knowledge to be anything other than the abiding nature of phenomena.

He did not observe that knowledge inside the maturity of phenomena, he did not observe that knowledge outside the maturity of phenomena, he did not observe that knowledge outside and inside the maturity of phenomena, and he did not observe that knowledge to be anything other than the maturity of phenomena. He did not observe that knowledge inside the very limit of reality, he did not observe that knowledge outside the very limit of reality, he did not observe that knowledge outside and inside the very limit of reality, and he did not observe that knowledge to be anything other than the very limit of reality.

“The wandering mendicant Śreṇika became a believer in this discourse, and, having become a believer, entered into the knowledge of the All-Aspect Omniscient One as a follower on account of faith, taking reality as his standard since he did not apprehend anything at all. Having thus become a resolute believer, he did not grasp anything at all because he was without mental images and was not attentive to anything. Because all phenomena cannot be grasped and cannot be relinquished, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not give rise to conceit about any phenomena, he did not give rise to conceit even about nirvāṇa.

“Blessed Lord, this—that bodhisattva great beings, because all dharmas are not grasped, do not grasp physical forms, do not grasp feelings,F.32.a do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes, do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact,F.32.b do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp F.33.a the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature,

do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped, do not grasp the applications of mindfulness; because all dharmas are not grasped, do not grasp the correct exertions; because all dharmas are not grasped, do not grasp the supports for miraculous ability; because all dharmas are not grasped, do not grasp the faculties; because all dharmas are not grasped, do not grasp the powers; because all dharmas are not grasped, do not grasp the branches of enlightenment; because all dharmas are not grasped, do not grasp the noble eightfold path; because all dharmas are not grasped, do not grasp the truths of the noble ones; because all dharmas are not grasped, do not grasp the meditative concentrations; because all dharmas are not grasped, do not grasp the immeasurable attitudes;F.33.b because all dharmas are not grasped, do not grasp the formless absorptions; because all dharmas are not grasped, do not grasp the liberations; because all dharmas are not grasped, do not grasp the nine serial steps of meditative absorption; because all dharmas are not grasped, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation; because all dharmas are not grasped, do not grasp the extrasensory powers; because all dharmas are not grasped, do not grasp the meditative stabilities; because all dharmas are not grasped, do not grasp the dhāraṇī gateways; because all dharmas are not grasped, do not grasp the ten powers of the tathāgatas; because all dharmas are not grasped, do not grasp the four fearlessnesses; because all dharmas are not grasped, do not grasp the four kinds of exact knowledge; because all dharmas are not grasped, do not grasp great compassion; because all dharmas are not grasped, do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, do not grasp the fruit of having entered the stream; because all dharmas are not grasped, do not grasp the fruit of once-returner; because all dharmas are not grasped, do not grasp the fruit of non-returner; because all dharmas are not grasped,F.34.a do not grasp arhatship; because all dharmas are not grasped, do not grasp individual enlightenment; because all dharmas are not grasped, do not grasp knowledge of the aspects of the path; because all dharmas are not grasped, do not grasp all-aspect omniscience; because all dharmas are not grasped, do not grasp the real nature; because all dharmas are not grasped, do not grasp the unmistaken real nature; because all dharmas are not grasped, do not grasp the one and only real nature; because all dharmas are not grasped, do not grasp the reality of phenomena; because all dharmas are not grasped, do not grasp the realm of phenomena; because all dharmas are not grasped, do not grasp the abiding nature of phenomena; because all dharmas are not grasped, do not grasp the maturity of phenomena; and because all dharmas are not grasped, do not grasp the very limit of reality—is indeed the perfection of bodhisattva great beings because it is the beyond that is not beyond.

^[239]B3

“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely. As long as the four applications of mindfulness have not been perfected, the four correct exertions have not been perfected, the four supports F.34.b for miraculous ability have not been perfected, the five faculties have not been perfected, the five powers have not been perfected, the seven branches of enlightenment have not been perfected, and the noble eightfold path has not been perfected, and as long as the four truths of the noble ones have not been perfected, the four meditative concentrations have not been perfected, the four immeasurable attitudes have not been perfected, the four formless absorptions have not been perfected, the eight liberations have not been perfected, the nine serial steps of meditative absorption have not been perfected, the emptiness, signlessness, and wishlessness gateways to liberation have not been perfected, the extrasensory powers have not been perfected, the meditative stabilities have not been perfected, the gateways of the dhāraṇīs have not been perfected, the ten powers of the tathāgatas have not been perfected, the four fearlessnesses have not been perfected, the four kinds of exact knowledge have not been perfected, great compassion has not been perfected, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely.

“If you ask why, it is because the aspirations are not aspirations, the applications of mindfulness are not applications of mindfulness, the correct exertions are not correct exertions, the supports for miraculous ability are not supports for miraculous ability, the faculties are not faculties, the powers are not powers, the branches of enlightenment are not branches of enlightenment, the noble eightfold path is not the noble eightfold path, the truths of the noble ones are not truths of the noble ones, the meditative concentrations are not meditative concentrations, the immeasurable attitudes are not immeasurable attitudes, F.35.a the formless absorptions are not formless absorptions, the eight liberations are not eight liberations, the nine serial steps of meditative absorption are not nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are not emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are not extrasensory powers, the meditative stabilities are not meditative stabilities, the gateways of the dhāraṇīs are not gateways of the dhāraṇīs, the powers of the tathāgatas are not powers of the tathāgatas, the four fearlessnesses are not four fearlessnesses, the four kinds of exact knowledge are not four kinds of exact knowledge, great compassion is not great compassion, and the eighteen distinct qualities of the buddhas are not eighteen distinct qualities of the buddhas. They are not anything at all, and they are not not anything at all.

“Blessed Lord, because all dharmas are not grasped, bodhisattva great beings do not grasp physical forms, do not grasp feelings, do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, they do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, they do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes,F.35.b do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, they do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, they do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact, do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, they do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp F.36.a name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, they do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, they do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature,

do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped,F.36.b they do not grasp the applications of mindfulness, do not grasp the correct exertions, do not grasp the supports for miraculous ability, do not grasp the faculties, do not grasp the powers, do not grasp the branches of enlightenment, and do not grasp the noble eightfold path; because all dharmas are not grasped, they do not grasp the truths of the noble ones, do not grasp the meditative concentrations, do not grasp the immeasurable attitudes, do not grasp the formless absorptions, do not grasp the liberations, do not grasp the nine serial steps of meditative absorption, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation, do not grasp the extrasensory powers, do not grasp the meditative stabilities, and do not grasp the dhāraṇī gateways; because all dharmas are not grasped, they do not grasp the ten powers of the tathāgatas, do not grasp the four fearlessnesses, do not grasp the four kinds of exact knowledge, do not grasp great compassion, and do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, they do not grasp the fruit of having entered the stream, do not grasp the fruit of once-returner, do not grasp the fruit of non-returner, do not grasp arhatship, do not grasp individual enlightenment, do not grasp the knowledge F.37.a of the aspects of the path, and do not grasp all-aspect omniscience; and because all dharmas are not grasped, they do not grasp the real nature, do not grasp the unmistaken real nature, do not grasp the one and only real nature, do not grasp the reality of phenomena, do not grasp the realm of phenomena, do not grasp the abiding nature of phenomena, do not grasp the maturity of phenomena, and do not grasp the very limit of reality.

This is their perfection of wisdom.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate like this: what is this perfection of wisdom, whose is this perfection of wisdom, how is this a perfection of wisdom, and why is this called a perfection of wisdom?

“When bodhisattva great beings practice the perfection of wisdom, if they practice while wondering whether that phenomenon that does not exist and cannot be apprehended is the perfection of wisdom, they do not practice the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what are the phenomena that do not exist and that cannot be apprehended?”

“Venerable Śāradvatīputra,” replied Subhūti, “owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, F.37.b the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of wisdom does not exist and cannot be apprehended. The perfection of meditative concentration does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, and the perfection of generosity does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, physical forms do not exist and cannot be apprehended. Feelings do not exist and cannot be apprehended, perceptions do not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, and consciousness does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, F.38.a the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the eyes do not exist and cannot be apprehended, the ears do not exist and cannot be apprehended, the nose does not exist and cannot be apprehended, the tongue does not exist and cannot be apprehended, the body does not exist and cannot be apprehended, and the mental faculty does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, sights do not exist and cannot be apprehended, sounds do not exist and cannot be apprehended, odors do not exist and cannot be apprehended, tastes do not exist and cannot be apprehended, tangibles do not exist and cannot be apprehended, and mental phenomena do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, F.38.b and the emptiness of an essential nature of nonentities, visual consciousness does not exist and cannot be apprehended, auditory consciousness does not exist and cannot be apprehended, olfactory consciousness does not exist and cannot be apprehended, gustatory consciousness does not exist and cannot be apprehended, tactile consciousness does not exist and cannot be apprehended, and mental consciousness does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, visually compounded sensory contact does not exist and cannot be apprehended, aurally compounded sensory contact does not exist and cannot be apprehended, nasally compounded sensory contact does not exist and cannot be apprehended, lingually compounded sensory contact does not exist and cannot be apprehended, corporeally compounded sensory contact does not exist and cannot be apprehended, and mentally compounded sensory contact does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, feelings F.39.a conditioned by visually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended, and feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the earth element does not exist and cannot be apprehended, the water element does not exist and cannot be apprehended, the fire element does not exist and cannot be apprehended, the wind element does not exist and cannot be apprehended, the space element does not exist and cannot be apprehended, and the consciousness element does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, F.39.b the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, ignorance does not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, consciousness does not exist and cannot be apprehended, name and form do not exist and cannot be apprehended, the six sense fields do not exist and cannot be apprehended, sensory contact does not exist and cannot be apprehended, sensation does not exist and cannot be apprehended, craving does not exist and cannot be apprehended, grasping does not exist and cannot be apprehended, the rebirth process does not exist and cannot be apprehended, birth does not exist and cannot be apprehended, and aging and death do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of generosity does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of meditative concentration does not exist and cannot be apprehended, and the perfection of wisdom does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, F.40.a the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the applications of mindfulness do not exist and cannot be apprehended, the supports for miraculous ability do not exist and cannot be apprehended, the faculties do not exist and cannot be apprehended, the powers do not exist and cannot be apprehended, the branches of enlightenment do not exist and cannot be apprehended, and the noble eightfold path does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the truths of the noble ones do not exist and cannot be apprehended, the meditative concentrations do not exist and cannot be apprehended, the immeasurable attitudes do not exist and cannot be apprehended, the formless absorptions do not exist and cannot be apprehended, the eight liberations do not exist and cannot be apprehended, the nine serial steps of meditative absorption do not exist and cannot be apprehended, the emptiness, signlessness, F.40.b and wishlessness gateways to liberation do not exist and cannot be apprehended, the extrasensory powers do not exist and cannot be apprehended, the meditative stabilities do not exist and cannot be apprehended, the gateways of the dhāraṇīs do not exist and cannot be apprehended, the powers of the tathāgatas do not exist and cannot be apprehended, the fearlessnesses do not exist and cannot be apprehended, the kinds of exact knowledge do not exist and cannot be apprehended, and the distinct qualities of the buddhas do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the fruit of having entered the stream does not exist and cannot be apprehended, the fruit of once-returner does not exist and cannot be apprehended, the fruit of non-returner does not exist and cannot be apprehended, arhatship does not exist and cannot be apprehended, the knowledge of the aspects of the path does not exist and cannot be apprehended, and all-aspect omniscience does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of F.41.a that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the real nature does not exist and cannot be apprehended, the unmistaken real nature does not exist and cannot be apprehended, the one and only real nature does not exist and cannot be apprehended, the reality of phenomena does not exist and cannot be apprehended, the realm of phenomena does not exist and cannot be apprehended, the abiding nature of phenomena does not exist and cannot be apprehended, the maturity of phenomena does not exist and cannot be apprehended, and the very limit of reality does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, those who have entered the stream also do not exist and cannot be apprehended, once-returners do not exist and cannot be apprehended, non-returners do not exist and cannot be apprehended, arhats do not exist and cannot be apprehended, pratyekabuddhas do not exist and cannot be apprehended, bodhisattvas do not exist and cannot be apprehended, and buddhas do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, since the emptiness of internal phenomena cannot be apprehended, the emptiness of internal phenomena does not exist F.41.b and cannot be apprehended. Since the emptiness of external phenomena cannot be apprehended, the emptiness of external phenomena does not exist and cannot be apprehended. Since the emptiness of external and internal phenomena cannot be apprehended, the emptiness of external and internal phenomena does not exist and cannot be apprehended. Since the emptiness of emptiness cannot be apprehended, the emptiness of emptiness does not exist and cannot be apprehended. Since the emptiness of great extent cannot be apprehended, the emptiness of great extent does not exist and cannot be apprehended. Since the emptiness of ultimate reality cannot be apprehended, the emptiness of ultimate reality does not exist and cannot be apprehended. Since the emptiness of conditioned phenomena cannot be apprehended, the emptiness of conditioned phenomena does not exist and cannot be apprehended. Since the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena does not exist and cannot be apprehended. Since the emptiness of the unlimited cannot be apprehended, the emptiness of the unlimited does not exist and cannot be apprehended. Since the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of that which has neither beginning nor end does not exist and cannot be apprehended. Since the emptiness of nonexclusion cannot be apprehended, the emptiness of nonexclusion does not exist and cannot be apprehended. Since the emptiness of inherent nature cannot be apprehended, the emptiness of inherent nature does not exist and cannot be apprehended. Since the emptiness of all phenomena cannot be apprehended, the emptiness of all phenomena does not exist and cannot be apprehended.

Since the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of that which cannot be apprehended does not exist and cannot be apprehended. Since the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of intrinsic defining characteristics does not exist and cannot be apprehended. Since the emptiness of nonentities cannot be apprehended, the emptiness of nonentities does not exist and cannot be apprehended. Since the emptiness of essential nature cannot be apprehended, the emptiness of essential nature does not exist and cannot be apprehended. Since the emptiness of an essential nature of nonentities cannot be apprehended,F.42.a the emptiness of an essential nature of nonentities does not exist and cannot be apprehended.

“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not discouraged, not utterly discouraged, not afraid, not frightened, and not fearful, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”

“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”

“Venerable Śāradvatīputra,” replied the venerable Subhūti, “physical forms are without the essential nature of physical forms, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings are without the essential nature of feelings, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Perceptions are without the essential nature of perceptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the eyes are without the essential nature of the eyes, F.42.b and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ears are without the essential nature of the ears, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nose is without the essential nature of the nose, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The tongue is without the essential nature of the tongue, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The body is without the essential nature of the body, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The mental faculty is without the essential nature of the mental faculty, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, sights are without the essential nature of sights, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sounds are without the essential nature of sounds, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Odors are without the essential nature of odors, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tastes are without the essential nature of tastes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. F.43.a Tangibles are without the essential nature of tangibles, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental phenomena are without the essential nature of mental phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, visual consciousness is without the essential nature of visual consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Auditory consciousness is without the essential nature of auditory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Olfactory consciousness is without the essential nature of olfactory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Gustatory consciousness is without the essential nature of gustatory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tactile consciousness is without the essential nature of tactile consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental consciousness is without the essential nature of mental consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, visually compounded sensory contact F.43.b is without the essential nature of visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Aurally compounded sensory contact is without the essential nature of aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Nasally compounded sensory contact is without the essential nature of nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Lingually compounded sensory contact is without the essential nature of lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Corporeally compounded sensory contact is without the essential nature of corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mentally compounded sensory contact is without the essential nature of mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are without the essential nature of feelings conditioned by visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by aurally compounded sensory contact are without the essential nature of feelings conditioned by aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice F.44.a the perfection of wisdom. Feelings conditioned by nasally compounded sensory contact are without the essential nature of feelings conditioned by nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by lingually compounded sensory contact are without the essential nature of feelings conditioned by lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by corporeally compounded sensory contact are without the essential nature of feelings conditioned by corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by mentally compounded sensory contact are without the essential nature of feelings conditioned by mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the earth element is without the essential nature of the earth element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The water element is without the essential nature of the water element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fire element is without the essential nature of the fire element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The wind element is without the essential nature of the wind element, F.44.b and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The space element is without the essential nature of the space element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The consciousness element is without the essential nature of the consciousness element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, ignorance is without the essential nature of ignorance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Name and form are without the essential nature of name and form, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The six sense fields are without the essential nature of the six sense fields, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensory contact is without the essential nature of sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensation F.45.a is without the essential nature of sensation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Craving is without the essential nature of craving, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Grasping is without the essential nature of grasping, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The rebirth process is without the essential nature of the rebirth process, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.Birth is without the essential nature of birth, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

Aging and death are without the essential nature of aging and death, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the perfection of generosity is without the essential nature of the perfection of generosity, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of ethical discipline is without the essential nature of the perfection of ethical discipline, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of tolerance is without the essential nature of the perfection of tolerance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of perseverance is without the essential nature of the perfection of perseverance, and this is correctly and definitively cognized when bodhisattva great beings F.45.b practice the perfection of wisdom. The perfection of meditative concentration is without the essential nature of the perfection of meditative concentration, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of wisdom is without the essential nature of the perfection of wisdom, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the emptiness of internal phenomena is without the essential nature of the emptiness of internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external phenomena is without the essential nature of the emptiness of external phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external and internal phenomena is without the essential nature of the emptiness of external and internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of emptiness is without the essential nature of the emptiness of emptiness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of great extent is without the essential nature of the emptiness of great extent, and this is correctly and definitively cognized when F.46.a bodhisattva great beings practice the perfection of wisdom. The emptiness of ultimate reality is without the essential nature of the emptiness of ultimate reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of conditioned phenomena is without the essential nature of the emptiness of conditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of unconditioned phenomena is without the essential nature of the emptiness of unconditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of the unlimited is without the essential nature of the emptiness of the unlimited, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

The emptiness of that which has neither beginning nor end is without the essential nature of the emptiness of that which has neither beginning nor end, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonexclusion is without the essential nature of the emptiness of nonexclusion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of inherent nature is without the essential nature of the emptiness of inherent nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of all phenomena F.46.b is without the essential nature of the emptiness of all phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of intrinsic defining characteristics is without the essential nature of the emptiness of intrinsic defining characteristics, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of that which cannot be apprehended is without the essential nature of the emptiness of that which cannot be apprehended, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonentities is without the essential nature of the emptiness of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of essential nature is without the essential nature of the emptiness of essential nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

The emptiness of an essential nature of nonentities is without the essential nature of the emptiness of an essential nature of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the four applications of mindfulness are without the essential nature of the applications of mindfulness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four correct exertions are without the essential nature of the correct exertions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.F.47.a The four supports for miraculous ability are without the essential nature of the supports for miraculous ability, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five faculties are without the essential nature of the faculties, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five powers are without the essential nature of the powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The seven branches of enlightenment are without the essential nature of the branches of enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The noble eightfold path is without the essential nature of the noble path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four truths of the noble ones are without the essential nature of the truths of the noble ones, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four meditative concentrations are without the essential nature of the meditative concentrations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

The four immeasurable attitudes are without the essential nature of the immeasurable attitudes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four formless absorptions are without the essential nature F.47.b of the formless absorptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eight liberations are without the essential nature of the liberations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nine serial steps of meditative absorption are without the essential nature of the serial steps of meditative absorption, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness, signlessness, and wishlessness gateways to liberation are without the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The extrasensory powers are without the essential nature of the extrasensory powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The meditative stabilities are without the essential nature of the meditative stabilities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The gateways of the dhāraṇīs are without the essential nature of the gateways of the dhāraṇīs, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ten powers of the tathāgatas are without the essential nature of the powers of the tathāgatas, and this is correctly and definitively cognized F.48.a when bodhisattva great beings practice the perfection of wisdom.

The four fearlessnesses are without the essential nature of the fearlessnesses, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four kinds of exact knowledge are without the essential nature of the kinds of exact knowledge, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great loving kindness is without the essential nature of great loving kindness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great compassion is without the essential nature of great compassion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eighteen distinct qualities of the buddhas are without the essential nature of the distinct qualities of the buddhas, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the fruit of having entered the stream is without the essential nature of the fruit of having entered the stream, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of once-returner is without the essential nature of the fruit of once-returner, and this F.48.b is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of non-returner is without the essential nature of the fruit of non-returner, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Arhatship is without the essential nature of arhatship, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. individual enlightenment is without the essential nature of individual enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Knowledge of the aspects of the path is without the essential nature of knowledge of the aspects of the path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. All-aspect omniscience is without the essential nature of all-aspect omniscience, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the real nature is without the essential nature of the real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The unmistaken real nature is without the essential nature of the unmistaken real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The one and only real nature is without the essential nature of the one and only real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The reality of phenomena is without the essential nature of the reality of phenomena, and this is correctly and definitively cognized F.49.a when bodhisattva great beings practice the perfection of wisdom. The realm of phenomena is without the essential nature of the realm of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The maturity of phenomena is without the essential nature of the maturity of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The very limit of reality is without the essential nature of the very limit of reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.” B4

“Venerable Subhūti,” he asked, “what is the essential nature of physical forms? What is the essential nature of feelings? What is the essential nature of perceptions? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of the eyes? What is the essential nature of the ears? What is the essential nature of the nose? What is the essential nature of the tongue? What is the essential nature of the body? What is the essential nature of the mental faculty? What is the essential nature of sights? What is the essential nature of sounds? What is the essential nature of odors?F.49.b What is the essential nature of tastes? What is the essential nature of tangibles? What is the essential nature of mental phenomena? What is the essential nature of visual consciousness? What is the essential nature of auditory consciousness? What is the essential nature of olfactory consciousness? What is the essential nature of gustatory consciousness? What is the essential nature of tactile consciousness? What is the essential nature of mental consciousness? What is the essential nature of visually compounded sensory contact? What is the essential nature of aurally compounded sensory contact? What is the essential nature of nasally compounded sensory contact? What is the essential nature of lingually compounded sensory contact? What is the essential nature of corporeally compounded sensory contact? What is the essential nature of mentally compounded sensory contact? What is the essential nature of feelings conditioned by visually compounded sensory contact? What is the essential nature of feelings conditioned by aurally compounded sensory contact? What is the essential nature of feelings conditioned by nasally compounded sensory contact? What is the essential nature of feelings conditioned by lingually compounded sensory contact?

What is the essential nature of feelings conditioned by corporeally compounded sensory contact? What is the essential nature of feelings conditioned by mentally compounded sensory contact? What is the essential nature of the earth element? What is the essential nature of the water element? What is the essential nature of the fire element? What is the essential nature of the wind element? What is the essential nature of the space element? What is the essential nature of the consciousness element? What is the essential nature of ignorance? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of name and form? What is the essential nature of the six sense fields? What is the essential nature of sensory contact? What is the essential nature of sensation? What is the essential nature of craving? What is the essential nature of grasping? What is the essential nature of the rebirth process? What is the essential nature of birth?F.50.a What is the essential nature of aging and death?

“What is the essential nature of the perfection of generosity? What is the essential nature of the perfection of ethical discipline? What is the essential nature of the perfection of tolerance? What is the essential nature of the perfection of perseverance? What is the essential nature of the perfection of meditative concentration? What is the essential nature of the perfection of wisdom? What is the essential nature of the emptiness of internal phenomena? What is the essential nature of the emptiness of external phenomena? What is the essential nature of the emptiness of external and internal phenomena? What is the essential nature of the emptiness of emptiness? What is the essential nature of the emptiness of great extent? What is the essential nature of the emptiness of ultimate reality? What is the essential nature of the emptiness of conditioned phenomena? What is the essential nature of the emptiness of unconditioned phenomena? What is the essential nature of the emptiness of the unlimited? What is the essential nature of the emptiness of that which has neither beginning nor end? What is the essential nature of the emptiness of nonexclusion? What is the essential nature of the emptiness of inherent nature? What is the essential nature of the emptiness of all phenomena? What is the essential nature of the emptiness of that which cannot be apprehended? What is the essential nature of the emptiness of intrinsic defining characteristics? What is the essential nature of the emptiness of nonentities? What is the essential nature of the emptiness of essential nature? What is the essential nature of the emptiness of an essential nature of nonentities? What is the essential nature of the four applications of mindfulness? What is the essential nature of the correct exertions? What is the essential nature of the supports for miraculous ability?

What is the essential nature of the faculties? What is the essential nature of the powers? What is the essential nature of the branches of enlightenment? What is the essential nature of the noble eightfold path?F.50.b What is the essential nature of the truths of the noble ones? What is the essential nature of the meditative concentrations? What is the essential nature of the immeasurable attitudes? What is the essential nature of the formless absorptions? What is the essential nature of the liberations? What is the essential nature of the serial steps of meditative absorption? What is the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation? What is the essential nature of the extrasensory powers? What is the essential nature of the meditative stabilities? What is the essential nature of the gateways of the dhāraṇīs? What is the essential nature of the powers of the tathāgatas? What is the essential nature of the fearlessnesses? What is the essential nature of the four kinds of exact knowledge? What is the essential nature of great loving kindness? What is the essential nature of great compassion? What is the essential nature of the distinct qualities of the buddhas? What is the essential nature of the fruit of having entered the stream? What is the essential nature of the fruit of once-returner? What is the essential nature of the fruit of non-returner? What is the essential nature of the fruit of arhatship? What is the essential nature of the fruit of individual enlightenment? What is the essential nature of the fruit of the knowledge of the aspects of the path? What is the essential nature of the fruit of all-aspect omniscience? What is the essential nature of the real nature? What is the essential nature of the unmistaken real nature? What is the essential nature of the one and only real nature?

What is the essential nature of the reality of phenomena? What is the essential nature of the realm of phenomena? What is the essential nature of the abiding nature of phenomena? What is the essential nature of the maturity of phenomena? What is the essential nature of the very limit of reality?”

“Venerable Śāradvatīputra,” replied Subhūti, “the essential nature of physical forms is not an entity. The essential nature of feelings is not an entity.F.51.a The essential nature of perceptions is not an entity. The essential nature of formative predispositions is not an entity. The essential nature of consciousness is not an entity. The essential nature of the eyes is not an entity. The essential nature of the ears is not an entity. The essential nature of the nose is not an entity. The essential nature of the tongue is not an entity. The essential nature of the body is not an entity. The essential nature of the mental faculty is not an entity. The essential nature of sights is not an entity. The essential nature of sounds is not an entity. The essential nature of odors is not an entity. The essential nature of tastes is not an entity. The essential nature of tangibles is not an entity. The essential nature of mental phenomena is not an entity. The essential nature of visual consciousness is not an entity. The essential nature of auditory consciousness is not an entity. The essential nature of olfactory consciousness is not an entity. The essential nature of gustatory consciousness is not an entity. The essential nature of tactile consciousness is not an entity. The essential nature of mental consciousness is not an entity. The essential nature of visually compounded sensory contact is not an entity. The essential nature of aurally compounded sensory contact is not an entity. The essential nature of nasally compounded sensory contact is not an entity. The essential nature of lingually compounded sensory contact is not an entity. The essential nature of corporeally compounded sensory contact is not an entity. The essential nature of mentally compounded sensory contact is not an entity. The essential nature of feelings conditioned by visually compounded sensory contact is not an entity.

The essential nature of feelings conditioned by aurally compounded sensory contact is not an entity. The essential nature of feelings conditioned by nasally compounded sensory contact is not an entity. The essential nature of feelings conditioned by lingually compounded sensory contact is not an entity. The essential nature of feelings conditioned by corporeally compounded sensory contact F.51.b is not an entity. The essential nature of feelings conditioned by mentally compounded sensory contact is not an entity. The essential nature of the earth element is not an entity. The essential nature of the water element is not an entity. The essential nature of the fire element is not an entity. The essential nature of the wind element is not an entity. The essential nature of the space element is not an entity. The essential nature of the consciousness element is not an entity. The essential nature of ignorance is not an entity. The essential nature of formative predispositions is not an entity. The essential nature of consciousness is not an entity. The essential nature of name and form is not an entity. The essential nature of the six sense fields is not an entity. The essential nature of sensory contact is not an entity. The essential nature of sensation is not an entity. The essential nature of craving is not an entity. The essential nature of grasping is not an entity. The essential nature of the rebirth process is not an entity. The essential nature of birth is not an entity. The essential nature of aging and death is not an entity.

“The essential nature of the perfection of generosity is not an entity. The essential nature of the perfection of ethical discipline is not an entity. The essential nature of the perfection of tolerance is not an entity. The essential nature of the perfection of perseverance is not an entity. The essential nature of the perfection of meditative concentration is not an entity. The essential nature of the perfection of wisdom is not an entity. The essential nature of the emptiness of internal phenomena is not an entity. The essential nature of the emptiness of external phenomena is not an entity. The essential nature of the emptiness of external and internal phenomena is not an entity. The essential nature of the emptiness of emptiness is not an entity. The essential nature of the emptiness of great extent is not an entity. The essential nature of the emptiness of ultimate reality is not an entity. The essential nature of the emptiness F.52.a of conditioned phenomena is not an entity. The essential nature of the emptiness of unconditioned phenomena is not an entity. The essential nature of the emptiness of the unlimited is not an entity. The essential nature of the emptiness of that which has neither beginning nor end is not an entity. The essential nature of the emptiness of nonexclusion is not an entity. The essential nature of the emptiness of inherent nature is not an entity. The essential nature of the emptiness of all phenomena is not an entity. The essential nature of the emptiness of that which cannot be apprehended is not an entity. The essential nature of the emptiness of intrinsic defining characteristics is not an entity. The essential nature of the emptiness of nonentities is not an entity. The essential nature of the emptiness of essential nature is not an entity. The essential nature of the emptiness of an essential nature of nonentities is not an entity.

The essential nature of the four applications of mindfulness is not an entity. The essential nature of the correct exertions is not an entity. The essential nature of the supports for miraculous ability is not an entity. The essential nature of the faculties is not an entity. The essential nature of the powers is not an entity. The essential nature of the branches of enlightenment is not an entity. The essential nature of the noble eightfold path is not an entity. The essential nature of the truths of the noble ones is not an entity. The essential nature of the meditative concentrations is not an entity. The essential nature of the immeasurable attitudes is not an entity. The essential nature of the formless absorptions is not an entity. The essential nature of the liberations is not an entity. The essential nature of the serial steps of meditative absorption is not an entity. The essential nature of the emptiness, signlessness, and wishlessness gateways to liberation is not an entity. The essential nature of the extrasensory powers F.52.b is not an entity. The essential nature of the meditative stabilities is not an entity. The essential nature of the gateways of the dhāraṇīs is not an entity. The essential nature of the powers of the tathāgatas is not an entity. The essential nature of the fearlessnesses is not an entity. The essential nature of the kinds of exact knowledge is not an entity. The essential nature of great loving kindness is not an entity. The essential nature of great compassion is not an entity. The essential nature of the distinct qualities of the buddhas is not an entity. The essential nature of the fruit of having entered the stream is not an entity. The essential nature of the fruit of once-returner is not an entity. The essential nature of the fruit of non-returner is not an entity.

The essential nature of arhatship is not an entity. The essential nature of individual enlightenment is not an entity. The essential nature of the knowledge of the aspects of the path is not an entity. The essential nature of all-aspect omniscience is not an entity. The essential nature of the real nature is not an entity. The essential nature of the unmistaken real nature is not an entity. The essential nature of the one and only real nature is not an entity. The essential nature of the reality of phenomena is not an entity. The essential nature of the realm of phenomena is not an entity. The essential nature of the abiding nature of phenomena is not an entity. The essential nature of the maturity of phenomena is not an entity. The essential nature of the very limit of reality is not an entity.

“Venerable Śāradvatīputra, for these reasons, one should know how physical forms are without the essential nature of physical forms. Feelings are without the essential nature of feelings. Perceptions are without the essential nature of perceptions. Formative predispositions are without the essential nature of formative predispositions. Consciousness is without the essential nature of consciousness. The eyes F.53.a are without the essential nature of the eyes. The ears are without the essential nature of the ears. The nose is without the essential nature of the nose. The tongue is without the essential nature of the tongue. The body is without the essential nature of the body. The mental faculty without the essential nature of the mental faculty. Sights are without the essential nature of sights. Sounds are without the essential nature of sounds. Odors are without the essential nature of odors. Tastes are without the essential nature of tastes. Tangibles are without the essential nature of tangibles. Mental phenomena are without the essential nature of mental phenomena. Visual consciousness is without the essential nature of visual consciousness. Auditory consciousness is without the essential nature of auditory consciousness. Olfactory consciousness is without the essential nature of olfactory consciousness. Gustatory consciousness is without the essential nature of gustatory consciousness. Tactile consciousness is without the essential nature of tactile consciousness. Mental consciousness is without the essential nature of mental consciousness. Visually compounded sensory contact is without the essential nature of visually compounded sensory contact. Aurally compounded sensory contact is without the essential nature of aurally compounded sensory contact. Nasally compounded sensory contact is without the essential nature of nasally compounded sensory contact.

Lingually compounded sensory contact is without the essential nature of lingually compounded sensory contact. Corporeally compounded sensory contact is without the essential nature of corporeally compounded sensory contact. Mentally compounded sensory contact is without the essential nature of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are without the essential nature of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are without the essential nature of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are without the essential nature of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact F.53.b are without the essential nature of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are without the essential nature of feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are without the essential nature of feelings conditioned by mentally compounded sensory contact. The earth element is without the essential nature of the earth element. The water element is without the essential nature of the water element. The fire element is without the essential nature of the fire element. The wind element is without the essential nature of the wind element. The space element is without the essential nature of the space element. The consciousness element is without the essential nature of the consciousness element. Ignorance is without the essential nature of ignorance. Formative predispositions are without the essential nature of formative predispositions.

Consciousness is without the essential nature of consciousness. Name and form are without the essential nature of name and form. The six sense fields are without the essential nature of the six sense fields. Sensory contact is without the essential nature of sensory contact. Sensation is without the essential nature of sensation. Craving is without the essential nature of craving. Grasping is without the essential nature of grasping. The rebirth process is without the essential nature of the rebirth process.Birth is without the essential nature of birth. Aging and death are without the essential nature of aging and death. The perfection of generosity is without the essential nature of the perfection of generosity. The perfection of ethical discipline is without the essential nature of the perfection of ethical discipline. The perfection of tolerance is without the essential nature of the perfection of tolerance. The perfection of perseverance is without the essential nature of the perfection of perseverance. The perfection of meditative concentration is without the essential nature of the perfection of meditative concentration.F.54.a The perfection of wisdom is without the essential nature of the perfection of wisdom. The emptiness of internal phenomena is without the essential nature of the emptiness of internal phenomena. The emptiness of external phenomena is without the essential nature of the emptiness of external phenomena. The emptiness of external and internal phenomena is without the essential nature of the emptiness of external and internal phenomena. The emptiness of emptiness is without the essential nature of the emptiness of emptiness. The emptiness of great extent is without the essential nature of the emptiness of great extent. The emptiness of ultimate reality is without the essential nature of the emptiness of ultimate reality.

The emptiness of conditioned phenomena is without the essential nature of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is without the essential nature of the emptiness of unconditioned phenomena. The emptiness of the unlimited is without the essential nature of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is without the essential nature of the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion is without the essential nature of the emptiness of nonexclusion. The emptiness of inherent nature is without the essential nature of the emptiness of inherent nature. The emptiness of all phenomena is without the essential nature of the emptiness of all phenomena. The emptiness of that which cannot be apprehended is without the essential nature of the emptiness of that which cannot be apprehended. The emptiness of intrinsic defining characteristics is without the essential nature of the emptiness of intrinsic defining characteristics. The emptiness of nonentities is without the essential nature of the emptiness of nonentities. The emptiness of essential nature is without the essential nature of the emptiness of essential nature. The emptiness of an essential nature of nonentities is without the essential nature of the emptiness of an essential nature of nonentities. The applications of mindfulness are without the essential nature of the applications of mindfulness. The correct exertions are without the essential nature of the correct exertions. The supports for miraculous ability are without the essential nature of the supports for miraculous ability. The facultiesF.54.b are without the essential nature of the faculties. The powers are without the essential nature of the powers. The branches of enlightenment are without the essential nature of the branches of enlightenment.

The noble eightfold path is without the essential nature of the noble eightfold path. The truths of the noble ones are without the essential nature of the truths of the noble ones. The meditative concentrations are without the essential nature of the meditative concentrations. The immeasurable attitudes are without the essential nature of the immeasurable attitudes. The formless absorptions are without the essential nature of the formless absorptions. The eight liberations are without the essential nature of the liberations. The nine serial steps of meditative absorption are without the essential nature of the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation are without the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers are without the essential nature of the extrasensory powers. The meditative stabilities are without the essential nature of the meditative stabilities. The gateways of the dhāraṇīs are without the essential nature of the gateways of the dhāraṇīs. The ten powers of the tathāgatas are without the essential nature of the powers of the tathāgatas. The four fearlessnesses are without the essential nature of the fearlessnesses. The four kinds of exact knowledge are without the essential nature of the kinds of exact knowledge. Great loving kindness is without the essential nature of great loving kindness. Great compassion is without the essential nature of great compassion. The eighteen distinct qualities of the buddhas are without the essential nature of the distinct qualities of the buddhas. The fruit of having entered the stream is without the essential nature of the fruit of having entered the stream.F.55.a The fruit of once-returner is without the essential nature of the fruit of once-returner.

The fruit of non-returner is without the essential nature of the fruit of non-returner. Arhatship is without the essential nature of arhatship. individual enlightenment is without the essential nature of individual enlightenment. The knowledge of the aspects of the path is without the essential nature of the knowledge of the aspects of the path. All-aspect omniscience is without the essential nature of all-aspect omniscience. The real nature is without the essential nature of the real nature. The unmistaken real nature is without the essential nature of the unmistaken real nature. The one and only real nature is without the essential nature of the one and only real nature. The reality of phenomena is without the essential nature of the reality of phenomena. The realm of phenomena is without the essential nature of the realm of phenomena. The abiding nature of phenomena is without the essential nature of the abiding nature of phenomena. The maturity of phenomena is without the essential nature of the maturity of phenomena. The very limit of reality is without the essential nature of the very limit of reality.

“Moreover, Venerable Śāradvatīputra, physical forms are without the defining characteristics of physical forms. Feelings are without the defining characteristics of feelings. Perceptions are without the defining characteristics of perceptions. Formative predispositions are without the defining characteristics of formative predispositions. Consciousness is without the defining characteristics of consciousness. The eyes are without the defining characteristics of the eyes. The ears are without the defining characteristics of the ears. The nose is without the defining characteristics of the nose. The tongue is without the defining characteristics of the tongue. The body is without the defining characteristics of the body. The mental faculty is without the defining characteristics of the mental faculty. Sights are without the defining characteristics of sights. Sounds are without the defining characteristics of sounds. Odors are without the defining characteristics of odors. Tastes are without the defining characteristics of tastes. Tangibles are without the defining characteristics F.55.b of tangibles. Mental phenomena are without the defining characteristics of mental phenomena. Visual consciousness is without the defining characteristics of visual consciousness. Auditory consciousness is without the defining characteristics of auditory consciousness. Olfactory consciousness is without the defining characteristics of olfactory consciousness. Gustatory consciousness is without the defining characteristics of gustatory consciousness. Tactile consciousness is without the defining characteristics of tactile consciousness. Mental consciousness is without the defining characteristics of mental consciousness. Visually compounded sensory contact is without the defining characteristics of visually compounded sensory contact.

Aurally compounded sensory contact is without the defining characteristics of aurally compounded sensory contact. Nasally compounded sensory contact is without the defining characteristics of nasally compounded sensory contact. Lingually compounded sensory contact is without the defining characteristics of lingually compounded sensory contact. Corporeally compounded sensory contact is without the defining characteristics of corporeally compounded sensory contact. Mentally compounded sensory contact is without the defining characteristics of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are without the defining characteristics of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are without the defining characteristics of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are without the defining characteristics of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are without the defining characteristics of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are without the defining characteristics of feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are without the defining characteristics of feelings conditioned by mentally compounded sensory contact. The earth element is without the defining characteristics of the earth element. The water element is without the defining characteristics of the water element. The fire element is without F.56.a the defining characteristics of the fire element.

The wind element is without the defining characteristics of the wind element. The space element is without the defining characteristics of the space element. The consciousness element is without the defining characteristics of the consciousness element. Ignorance is without the defining characteristics of ignorance. Formative predispositions are without the defining characteristics of formative predispositions. Consciousness is without the defining characteristics of consciousness. Name and form are without the defining characteristics of name and form. The six sense fields are without the defining characteristics of the six sense fields. Sensory contact is without the defining characteristics of sensory contact. Sensation is without the defining characteristics of sensation. Craving is without the defining characteristics of craving. Grasping is without the defining characteristics of grasping. The rebirth process is without the defining characteristics of the rebirth process.Birth is without the defining characteristics of birth. Aging and death are without the defining characteristics of aging and death.

“The perfection of generosity is without the defining characteristics of the perfection of generosity. The perfection of ethical discipline is without the defining characteristics of the perfection of ethical discipline. The perfection of tolerance is without the defining characteristics of the perfection of tolerance. The perfection of perseverance is without the defining characteristics of the perfection of perseverance. The perfection of meditative concentration is without the defining characteristics of the perfection of meditative concentration. The perfection of wisdom is without the defining characteristics of the perfection of wisdom. The emptiness of internal phenomena is without the defining characteristics of the emptiness of internal phenomena. The emptiness of external phenomena is without the defining characteristics of the emptiness of external phenomena. The emptiness of external and internal phenomena is without the defining characteristics of the emptiness of external and internal phenomena. The emptiness of emptiness is without the defining characteristics of the emptiness of emptiness. The emptiness of great extent is without the defining characteristics of the emptiness of great extent. The emptiness of ultimate reality F.56.b is without the defining characteristics of the emptiness of ultimate reality. The emptiness of conditioned phenomena is without the defining characteristics of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is without the defining characteristics of the emptiness of unconditioned phenomena. The emptiness of the unlimited is without the defining characteristics of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is without the defining characteristics of the emptiness of that which has neither beginning nor end.

The emptiness of nonexclusion is without the defining characteristics of the emptiness of nonexclusion. The emptiness of inherent nature is without the defining characteristics of the emptiness of inherent nature. The emptiness of all phenomena is without the defining characteristics of the emptiness of all phenomena. The emptiness of that which cannot be apprehended is without the defining characteristics of the emptiness of that which cannot be apprehended. The emptiness of intrinsic defining characteristics is without the defining characteristics of the emptiness of intrinsic defining characteristics. The emptiness of nonentities is without the defining characteristics of the emptiness of nonentities. The emptiness of essential nature is without the defining characteristics of the emptiness of essential nature. The emptiness of an essential nature of nonentities is without the defining characteristics of the emptiness of an essential nature of nonentities. The applications of mindfulness are without the defining characteristics of the applications of mindfulness. The correct exertions are without the defining characteristics of the correct exertions. The supports for miraculous ability are without the defining characteristics of the supports for miraculous ability. The faculties are without the defining characteristics of the faculties. The powers are without the defining characteristics of the powers. The branches of enlightenment are without the defining characteristics of the branches of enlightenment. The noble eightfold path is without the defining characteristics of the noble path. The truths of the noble ones are without the defining characteristics of the truths of the noble ones. The meditative concentrations are without the defining characteristics of the meditative concentrations.

The immeasurable attitudes are without the defining characteristics of the immeasurable attitudes. The formless absorptions are without the defining characteristics of F.57.a the formless absorptions. The liberations are without the defining characteristics of the liberations. The nine serial steps of meditative absorption are without the defining characteristics of the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation are without the defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers are without the defining characteristics of the extrasensory powers. The meditative stabilities are without the defining characteristics of the meditative stabilities. The gateways of the dhāraṇīs are without the defining characteristics of the gateways of the dhāraṇīs. The ten powers of the tathāgatas are without the defining characteristics of the powers of the tathāgatas. The four fearlessnesses are without the defining characteristics of the fearlessnesses. The four kinds of exact knowledge are without the defining characteristics of the kinds of exact knowledge. Great loving kindness is without the defining characteristics of great loving kindness. Great compassion is without the defining characteristics of great compassion. The eighteen distinct qualities of the buddhas are without the defining characteristics of the distinct qualities of the buddhas. The fruit of having entered the stream is without the defining characteristics of the fruit of having entered the stream. The fruit of once-returner is without the defining characteristics of the fruit of once-returner. The fruit of non-returner is without the defining characteristics of the fruit of non-returner. Arhatship is without the defining characteristics of arhatship. individual enlightenment is without the defining characteristics of individual enlightenment.

The knowledge of the aspects of the path is without the defining characteristics of the knowledge of the aspects of the path. All-aspect omniscience is without the defining characteristics of all-aspect omniscience. The real nature is without the defining characteristics of the real nature. The unmistaken real nature is without the defining characteristics of the unmistaken real nature.F.57.b The one and only real nature is without the defining characteristics of the one and only real nature. The reality of phenomena is without the defining characteristics of the reality of phenomena. The realm of phenomena is without the defining characteristics of the realm of phenomena. The abiding nature of phenomena is without the defining characteristics of the abiding nature of phenomena. The maturity of phenomena is without the defining characteristics of the maturity of phenomena. The very limit of reality is without the defining characteristics of the very limit of reality. Even defining characteristics are without the essential nature of defining characteristics. Even the essential nature of defining characteristics is without the essential nature of defining characteristics.”

“Venerable Subhūti, will those bodhisattva great beings who undertake this training be emancipated in all-aspect omniscience?”

“Yes!” replied Subhūti. “Those bodhisattva great beings who undertake this training will be emancipated in all-aspect omniscience. If you ask why, Venerable Śāradvatīputra, it is because all phenomena are unborn and unemancipated.”

“Venerable Subhūti,” he asked, “why are all phenomena unborn and unemancipated?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms, and therein birth is not apprehended nor is emancipation apprehended. Feelings are empty of feelings, and therein birth is not apprehended nor is emancipation apprehended. Perceptions are empty of perceptions, and therein birth is not apprehended nor is emancipation apprehended. Formative predispositions are empty of formative predispositions, and therein birth is not apprehended nor is emancipation apprehended. Consciousness is empty of consciousness, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the eyes are empty of the eyes, and therein birth is not apprehended nor is emancipation apprehended. F.58.a The ears are empty of the ears, and therein birth is not apprehended nor is emancipation apprehended. The nose is empty of the nose, and therein birth is not apprehended nor is emancipation apprehended. The tongue is empty of the tongue, and therein birth is not apprehended nor is emancipation apprehended. The body is empty of the body, and therein birth is not apprehended nor is emancipation apprehended. The mental faculty is empty of the mental faculty, and therein birth is not apprehended nor is emancipation apprehended. Venerable Śāradvatīputra, sights are empty of sights, and therein birth is not apprehended nor is emancipation apprehended. Sounds are empty of sounds, and therein birth is not apprehended nor is emancipation apprehended. Odors are empty of odors, and therein birth is not apprehended nor is emancipation apprehended. Tastes are empty of tastes, and therein birth is not apprehended nor is emancipation apprehended. Tangibles are empty of tangibles, and therein birth is not apprehended nor is emancipation apprehended. Mental phenomena are empty of mental phenomena, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, visual consciousness is empty of visual consciousness, and therein birth is not apprehended nor is emancipation apprehended. Auditory consciousness is empty of auditory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Olfactory consciousness is empty of olfactory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Gustatory consciousness is empty of gustatory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Tactile consciousness is empty of tactile consciousness, and therein birth is not apprehended nor is emancipation apprehended. Mental consciousness is empty of mental consciousness, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable F.58.b Śāradvatīputra, visually compounded sensory contact is empty of visually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Aurally compounded sensory contact is empty of aurally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Nasally compounded sensory contact is empty of nasally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Lingually compounded sensory contact is empty of lingually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Mentally compounded sensory contact is empty of mentally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended.

Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, F.59.a the earth element is empty of the earth element, and therein birth is not apprehended nor is emancipation apprehended. The water element is empty of the water element, and therein birth is not apprehended nor is emancipation apprehended. The fire element is empty of the fire element, and therein birth is not apprehended nor is emancipation apprehended. The wind element is empty of the wind element, and therein birth is not apprehended nor is emancipation apprehended. The space element is empty of the space element, and therein birth is not apprehended nor is emancipation apprehended. The consciousness element is empty of the consciousness element, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, ignorance is empty of ignorance, and therein birth is not apprehended nor is emancipation apprehended. Formative predispositions are empty of formative predispositions, and therein birth is not apprehended nor is emancipation apprehended. Consciousness is empty of consciousness, and therein birth is not apprehended nor is emancipation apprehended. Name and form are empty of name and form, and therein birth is not apprehended nor is emancipation apprehended. The six sense fields are empty of the six sense fields, and therein birth is not apprehended nor is emancipation apprehended. Sensory contact is empty of sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Sensation is empty of sensation, and therein birth is not apprehended nor is emancipation apprehended. Craving is empty of craving, and therein birth is not apprehended nor is emancipation apprehended. Grasping is empty of grasping, and therein birth is not apprehended nor is emancipation apprehended. The rebirth process is empty of the rebirth process, and therein birth is not apprehended nor is emancipation apprehended. Birth is empty of birth, and therein birth is not apprehended nor is emancipation apprehended. F.59.b Aging and death are empty of aging and death, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity, and therein birth is not apprehended nor is emancipation apprehended. The perfection of ethical discipline is empty of the perfection of ethical discipline, and therein birth is not apprehended nor is emancipation apprehended. The perfection of tolerance is empty of the perfection of tolerance, and therein birth is not apprehended nor is emancipation apprehended. The perfection of perseverance is empty of the perfection of perseverance, and therein birth is not apprehended nor is emancipation apprehended. The perfection of meditative concentration is empty of the perfection of meditative concentration, and therein birth is not apprehended nor is emancipation apprehended. The perfection of wisdom is empty of the perfection of wisdom, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of external phenomena is empty of the emptiness of external phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of emptiness is empty of the emptiness of emptiness, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of great extent is empty of the emptiness of great extent, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of ultimate reality is empty of the emptiness of ultimate reality, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of F.60.a conditioned phenomena is empty of the emptiness of conditioned phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of the unlimited is empty of the emptiness of the unlimited, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of nonexclusion is empty of the emptiness of nonexclusion, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of inherent nature is empty of the emptiness of inherent nature, and therein birth is not apprehended nor is emancipation apprehended.

The emptiness of all phenomena is empty of the emptiness of all phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of nonentities is empty of the emptiness of nonentities, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of essential nature is empty of the emptiness of essential nature, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness, and therein birth is not apprehended nor is emancipation apprehended. The correct exertions are empty of the correct exertions, and therein birth is not apprehended nor is emancipation F.60.b apprehended. The supports for miraculous ability are empty of the supports for miraculous ability, and therein birth is not apprehended nor is emancipation apprehended. The faculties are empty of the faculties, and therein birth is not apprehended nor is emancipation apprehended. The powers are empty of the powers, and therein birth is not apprehended nor is emancipation apprehended. The branches of enlightenment are empty of the branches of enlightenment, and therein birth is not apprehended nor is emancipation apprehended. The noble eightfold path is empty of the noble eightfold path, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the truths of the noble ones are empty of the truths of the noble ones, and therein birth is not apprehended nor is emancipation apprehended. The meditative concentrations are empty of the meditative concentrations, and therein birth is not apprehended nor is emancipation apprehended. The immeasurable attitudes are empty of the immeasurable attitudes, and therein birth is not apprehended nor is emancipation apprehended. The formless absorptions are empty of the formless absorptions, and therein birth is not apprehended nor is emancipation apprehended. The eight liberations are empty of the eight liberations, and therein birth is not apprehended nor is emancipation apprehended. The nine serial steps of meditative absorption are empty of the serial steps of meditative absorption, and therein birth is not apprehended nor is emancipation apprehended. The emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, and therein birth is not apprehended nor is emancipation apprehended. The extrasensory powers F.61.a are empty of the extrasensory powers, and therein birth is not apprehended nor is emancipation apprehended. The meditative stabilities are empty of the meditative stabilities, and therein birth is not apprehended nor is emancipation apprehended. The gateways of the dhāraṇīs are empty of the gateways of the dhāraṇīs, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the ten powers of the tathāgatas are empty of the powers of the tathāgatas, and therein birth is not apprehended nor is emancipation apprehended. The fearlessnesses are empty of the fearlessnesses, and therein birth is not apprehended nor is emancipation apprehended. The kinds of exact knowledge are empty of the kinds of exact knowledge, and therein birth is not apprehended nor is emancipation apprehended. Great loving kindness is empty of great loving kindness, and therein birth is not apprehended nor is emancipation apprehended. Great compassion is empty of great compassion, and therein birth is not apprehended nor is emancipation apprehended. The eighteen distinct qualities of the buddhas are empty of the distinct qualities of the buddhas, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the fruit of having entered the stream is empty of the fruit of having entered the stream, and therein birth is not apprehended nor is emancipation apprehended. The fruit of once-returner is empty of the fruit of once-returner, and therein birth is not apprehended nor is emancipation apprehended. The fruit of non-returner is empty of the fruit of non-returner, and therein birth is not apprehended nor is emancipation apprehended. Arhatship is empty of arhatship, and therein birth is not apprehended nor is emancipation apprehended. individual enlightenment F.61.b is empty of individual enlightenment, and therein birth is not apprehended nor is emancipation apprehended. The knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and therein birth is not apprehended nor is emancipation apprehended. All-aspect omniscience is empty of all-aspect omniscience, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, the real nature is empty of the real nature, and therein birth is not apprehended nor is emancipation apprehended. The unmistaken real nature is empty of the unmistaken real nature, and therein birth is not apprehended nor is emancipation apprehended. The one and only real nature is empty of the one and only real nature, and therein birth is not apprehended nor is emancipation apprehended. The reality of phenomena is empty of the reality of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The realm of phenomena is empty of the realm of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The abiding nature of phenomena is empty of the abiding nature of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The maturity of phenomena is empty of the maturity of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The very limit of reality is empty of the very limit of reality, and therein birth is not apprehended nor is emancipation apprehended.

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience. Commensurate with their approach to all-aspect omniscience, they will attain complete purity of the body, complete purity of speech, complete purity of the mind, and complete purity of the major marks. Commensurate with their F.62.a attainment of complete purity of the body, complete purity of speech, complete purity of the mind, and complete purity of the major marks, these bodhisattva great beings do not entertain thoughts of desire, and they do not entertain thoughts of hatred, do not entertain thoughts of delusion, do not entertain thoughts of pride, do not entertain thoughts of pretentiousness, do not entertain thoughts of deceit, do not entertain thoughts of envy, do not entertain thoughts of miserliness, do not entertain thoughts of craving, and do not entertain thoughts of mistaken views. Since they do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views, they will never be conceived within a mother’s womb, and they will invariably^[240] be born miraculously. Except in order to bring beings to maturation, they will never be born in the inferior realms. They will proceed from one buddhafield to another buddhafield, bringing beings to maturation and refining the buddhafields. They will never be separated from the lord buddhas until they fully awaken in unsurpassed, perfect, complete enlightenment.

“Therefore, Venerable Śāradvatīputra, bodhisattva great beings who wish to attain these attributes and excellences should practice this perfection of wisdom with unrelenting perseverance. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.”

Chapter 6

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are at peace, they are engaging with a mental image.F.63.a Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that F.63.b feelings are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.64.a they engage unskillfully with the notion that perceptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice F.64.b the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice F.65.a the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.65.b that consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are void,F.66.a they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.66.b that the ears are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage F.67.a unskillfully with the notion that the nose is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is self, they are engaging with a mental image. Blessed F.67.b Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.68.a they engage unskillfully with the notion that the body is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is self,F.68.b they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.69.a practice the perfection of wisdom, they engage unskillfully with the notion that sights are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are happiness, they are engaging with a mental image. Blessed Lord, if,F.69.b when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.70.a practice the perfection of wisdom, they engage unskillfully with the notion that odors are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.70.b with the notion that tastes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are permanent, they are engaging with a mental image. Blessed F.71.a Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not void, they are engaging with a mental image.

F.71.b

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.72.a with the notion that mental phenomena are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is at peace,F.72.b they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.73.a practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness F.73.b is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is impermanent, they are engaging with a mental image.F.74.a Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not void, they are engaging with a mental image.F.74.bB6

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice F.75.a the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is self, they are engaging with a mental image.F.75.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is happiness, they are engaging F.76.a with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact F.76.b is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is void,F.77.a they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is at peace, they are engaging with a mental image.F.77.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.78.a practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.78.b with the notion that corporeally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact F.79.a is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not void,F.79.b they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.80.a with the notion that feelings conditioned by visually compounded sensory contact are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.80.b practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.81.a they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord,F.81.b if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not at peace,F.82.a they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord,F.82.b if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice F.83.a the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.83.b that feelings conditioned by mentally compounded sensory contact are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not at peace, they are engaging with a mental image. Blessed Lord,F.84.a if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.84.b practice the perfection of wisdom, they engage unskillfully with the notion that the water element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is self, they are engaging with a mental image. Blessed Lord, if, when F.85.a bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element F.85.b is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the F.86.a perfection of wisdom, they engage unskillfully with the notion that the space element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element F.86.b is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is void,F.87.a they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not void, they are engaging with a mental image.B7

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.87.b they engage unskillfully with the notion that ignorance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.88.a practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.88.b they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are impermanent, they are engaging with a mental image. Blessed Lord,F.89.a if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings F.89.b practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.90.a with the notion that the six sense fields are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.90.b practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice F.91.a the perfection of wisdom, they engage unskillfully with the notion that sensation is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.91.b practice the perfection of wisdom, they engage unskillfully with the notion that craving is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.92.a practice the perfection of wisdom, they engage unskillfully with the notion that grasping is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is happiness, they are engaging F.92.b with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.93.a they engage unskillfully with the notion that birth is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.93.b they engage unskillfully with the notion that aging and death are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not void,F.94.a they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva F.94.b great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the F.95.a perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is suffering, they are engaging with a mental image. Blessed Lord, if,F.95.b when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.96.a practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not void, they are engaging with a mental image.

“Blessed Lord, if,F.96.b when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not at peace,F.97.a they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom F.97.b is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena F.98.a is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is impermanent, they are engaging with a mental image.F.98.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice F.99.a the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.99.b that the emptiness of external and internal phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is at peace, they are engaging with a mental image.F.100.a Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is self, they are engaging with a mental image.F.100.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is happiness, they are engaging with a mental image.F.101.a Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not void, they are engaging with a mental image.B8

“Blessed Lord, if, when bodhisattva F.101.b great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if,F.102.a when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is nonself,F.102.b they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.103.a they engage unskillfully with the notion that the emptiness of the unlimited is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.103.b that the emptiness of that which has neither beginning nor end is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings F.104.a practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is nonself, they are engaging with a mental image.F.104.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is suffering, they are engaging with a mental image.F.105.a Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is impermanent, they are engaging with a mental image.F.105.b Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena F.106.a is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics F.106.b is not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is nonself,F.107.a they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.107.b that the emptiness of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.108.a they engage unskillfully with the notion that the emptiness of essential nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage F.108.b unskillfully with the notion that the emptiness of essential nature is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.109.a practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness F.109.b are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.110.a they engage unskillfully with the notion that the correct exertions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not void, they are engaging with a mental image.

“Blessed Lord, if,F.110.b when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not at peace, they are engaging with a mental image. Blessed Lord,F.111.a if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are nonself, they are engaging with a mental image. Blessed Lord,F.111.b if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage F.112.a unskillfully with the notion that the powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion F.112.b that the branches of enlightenment are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings F.113.a practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.113.b with the notion that the noble eightfold path is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is not void, they are engaging with a mental image B9

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones F.114.a are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the F.114.b perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.115.a they engage unskillfully with the notion that the immeasurable attitudes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.115.b practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions F.116.a are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva F.116.b great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva F.117.a great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva F.117.b great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation F.118.a are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.118.b practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are void, they are engaging with a mental image.

Blessed Lord, if,F.119.a when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.119.b practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.120.a practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva F.120.b great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are permanent, they are engaging with a mental image. Blessed F.121.a Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses F.121.b are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.122.a they engage unskillfully with the notion that the kinds of exact knowledge are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are void, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings F.122.b practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not void, they are engaging with a mental image.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom,F.123.a they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are not at peace, they are engaging with a mental image.

Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully F.123.b with the notion that the eighteen distinct qualities of the buddhas are not void, they are engaging with a mental image.B10

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage with the notion ‘I am practicing the perfection of wisdom,’ they are practicing with a referent. Those bodhisattva great beings are engaging with a mental image. Blessed Lord, if bodhisattva great beings engage with the notion ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ they are also engaging with mental images. One should know those bodhisattva great beings lack skillful means.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, how should one know that this is the bodhisattva great beings’ lack of skillful means?”

“Venerable Śāradvatīputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess physical forms,^[241] because of being intent on, perceiving, and possessing physical forms they engage in the conditioning of physical forms. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva F.124.a great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings, because of being intent on, perceiving, and possessing feelings they engage in the conditioning of feelings.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess perceptions, because of being intent on, perceiving, and possessing perceptions they engage in the conditioning of perceptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness.F.124.b I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes, because of being intent on, perceiving, and possessing the eyes they engage in the conditioning of the eyes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ears, because of being intent on, perceiving, and possessing the ears they engage in the conditioning of the ears. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nose, because of being intent on, perceiving, and possessing the nose they engage in the conditioning of the nose. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.F.125.a If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the tongue, because of being intent on, perceiving, and possessing the tongue they engage in the conditioning of the tongue. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the body, because of being intent on, perceiving, and possessing the body they engage in the conditioning of the body. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the mental faculty, because of being intent on, perceiving, and possessing the mental faculty they engage in the conditioning of the mental faculty. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sights, because of being intent on,F.125.b perceiving, and possessing sights they engage in the conditioning of sights. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sounds, because of being intent on, perceiving, and possessing sounds they engage in the conditioning of sounds. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess odors, because of being intent on, perceiving, and possessing odors they engage in the conditioning of odors. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tastes, because of being intent on, perceiving, and possessing tastes they engage in the conditioning of tastes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released F.126.a from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tangibles, because of being intent on, perceiving, and possessing tangibles they engage in the conditioning of tangibles. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental phenomena, because of being intent on, perceiving, and possessing phenomena they engage in the conditioning of mental phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visual consciousness, because of being intent on, perceiving, and possessing visual consciousness they engage in the conditioning of visual consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice F.126.b the perfection of wisdom, they are intent on, perceive, and possess auditory consciousness, because of being intent on, perceiving, and possessing auditory consciousness they engage in the conditioning of auditory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess olfactory consciousness, because of being intent on, perceiving, and possessing olfactory consciousness they engage in the conditioning of olfactory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess gustatory consciousness, because of being intent on, perceiving, and possessing gustatory consciousness they engage in the conditioning of gustatory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on,F.127.a perceive, and possess tactile consciousness, because of being intent on, perceiving, and possessing tactile consciousness they engage in the conditioning of tactile consciousness.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental consciousness, because of being intent on, perceiving, and possessing mental consciousness they engage in the conditioning of mental consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visually compounded sensory contact, because of being intent on, perceiving, and possessing visually compounded sensory contact they engage in the conditioning of visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive,F.127.b and possess aurally compounded sensory contact, because of being intent on, perceiving, and possessing aurally compounded sensory contact they engage in the conditioning of aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess nasally compounded sensory contact, because of being intent on, perceiving, and possessing nasally compounded sensory contact they engage in the conditioning of nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess lingually compounded sensory contact, because of being intent on, perceiving, and possessing lingually compounded sensory contact they engage in the conditioning of lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess corporeally compounded sensory contact, because of being intent on, perceiving,F.128.a and possessing corporeally compounded sensory contact they engage in the conditioning of corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mentally compounded sensory contact, because of being intent on, perceiving, and possessing mentally compounded sensory contact they engage in the conditioning of mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by visually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by visually compounded sensory contact they engage in the conditioning of feelings conditioned by visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by aurally compounded sensory contact, because of being intent on,F.128.b perceiving, and possessing feelings conditioned by aurally compounded sensory contact they engage in the conditioning of feelings conditioned by aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by nasally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by nasally compounded sensory contact they engage in the conditioning of feelings conditioned by nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by lingually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by lingually compounded sensory contact they engage in the conditioning of feelings conditioned by lingually compounded sensory contact.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on,F.129.a perceive, and possess feelings conditioned by corporeally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by corporeally compounded sensory contact they engage in the conditioning of feelings conditioned by corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by mentally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by mentally compounded sensory contact they engage in the conditioning of feelings conditioned by mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the earth element, because of being intent on, perceiving, and possessing the earth element they engage in the conditioning of the earth element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess F.129.b the water element, because of being intent on, perceiving, and possessing the water element they engage in the conditioning of the water element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the fire element, because of being intent on, perceiving, and possessing the fire element they engage in the conditioning of the fire element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the wind element, because of being intent on, perceiving, and possessing the wind element they engage in the conditioning of the wind element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the space element, because of being intent on, perceiving, and possessing the space element they engage in the conditioning of the space element.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation,F.130.a suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the consciousness element, because of being intent on, perceiving, and possessing the consciousness element they engage in the conditioning of the consciousness element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess ignorance, because of being intent on, perceiving, and possessing ignorance they engage in the conditioning of ignorance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.F.130.b If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess name and form, because of being intent on, perceiving, and possessing name and form they engage in the conditioning of name and form. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six sense fields, because of being intent on, perceiving, and possessing the six sense fields they engage in the conditioning of the six sense fields.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensory contact, because of being intent on,F.131.a perceiving, and possessing sensory contact they engage in the conditioning of sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensation, because of being intent on, perceiving, and possessing sensation they engage in the conditioning of sensation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess craving, because of being intent on, perceiving, and possessing craving they engage in the conditioning of craving. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess grasping, because of being intent on, perceiving, and possessing grasping they engage in the conditioning of grasping. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released F.131.b from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the rebirth process, because of being intent on, perceiving, and possessing the rebirth process they engage in the conditioning of the rebirth process.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess birth, because of being intent on, perceiving, and possessing birth they engage in the conditioning of birth. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess aging and death, because of being intent on, perceiving, and possessing aging and death they engage in the conditioning of aging and death. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of generosity, because of being intent on, perceiving, and possessing the perfection of generosity they engage in the conditioning of the perfection F.132.a of generosity. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of ethical discipline, because of being intent on, perceiving, and possessing the perfection of ethical discipline they engage in the conditioning of the perfection of ethical discipline. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of tolerance, because of being intent on, perceiving, and possessing the perfection of tolerance they engage in the conditioning of the perfection of tolerance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of perseverance, because of being intent on, perceiving, and possessing the perfection of perseverance they engage in the conditioning of the perfection of perseverance. I say that they F.132.b will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of meditative concentration, because of being intent on, perceiving, and possessing the perfection of meditative concentration they engage in the conditioning of the perfection of meditative concentration. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of wisdom, because of being intent on, perceiving, and possessing the perfection of wisdom they engage in the conditioning of the perfection of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of internal phenomena, because of being intent on, perceiving, and possessing the emptiness of internal phenomena they engage in the conditioning of the emptiness of internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort,F.133.a and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external phenomena, because of being intent on, perceiving, and possessing the emptiness of external phenomena they engage in the conditioning of the emptiness of external phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external and internal phenomena, because of being intent on, perceiving, and possessing the emptiness of external and internal phenomena they engage in the conditioning of the emptiness of external and internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of emptiness, because of being intent on, perceiving, and possessing the emptiness of emptiness they engage in the conditioning of the emptiness of emptiness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings F.133.b practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of great extent, because of being intent on, perceiving, and possessing the emptiness of great extent they engage in the conditioning of the emptiness of great extent. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of ultimate reality, because of being intent on, perceiving, and possessing the emptiness of ultimate reality they engage in the conditioning of the emptiness of ultimate reality. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of conditioned phenomena, because of being intent on, perceiving, and possessing the emptiness of conditioned phenomena they engage in the conditioning of the emptiness of conditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of unconditioned phenomena, because of being intent on, perceiving,F.134.a and possessing the emptiness of unconditioned phenomena they engage in the conditioning of the emptiness of unconditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of the unlimited, because of being intent on, perceiving, and possessing the emptiness of the unlimited they engage in the conditioning of the emptiness of the unlimited. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which has neither beginning nor end, because of being intent on, perceiving, and possessing the emptiness of that which has neither beginning nor end they engage in the conditioning of the emptiness of that which has neither beginning nor end. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonexclusion, because of being intent on,F.134.b perceiving, and possessing the emptiness of nonexclusion they engage in the conditioning of the emptiness of nonexclusion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of inherent nature, because of being intent on, perceiving, and possessing the emptiness of inherent nature they engage in the conditioning of the emptiness of inherent nature. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of all phenomena, because of being intent on, perceiving, and possessing the emptiness of all phenomena they engage in the conditioning of the emptiness of all phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of intrinsic defining characteristics, because of being intent on, perceiving, and possessing the emptiness of intrinsic defining characteristics they engage in the conditioning of F.135.a the emptiness of intrinsic defining characteristics. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which cannot be apprehended, because of being intent on, perceiving, and possessing the emptiness of that which cannot be apprehended they engage in the conditioning of the emptiness of that which cannot be apprehended. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonentities, because of being intent on, perceiving, and possessing the emptiness of nonentities they engage in the conditioning of the emptiness of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of essential nature, because of being intent on, perceiving, and possessing the emptiness of essential nature they engage in the conditioning of the emptiness of essential nature. I say that they will not be released from birth, aging, sickness, death,F.135.b sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of an essential nature of nonentities, because of being intent on, perceiving, and possessing the emptiness of an essential nature of nonentities they engage in the conditioning of the emptiness of an essential nature of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four applications of mindfulness, because of being intent on, perceiving, and possessing the applications of mindfulness they engage in the conditioning of the applications of mindfulness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four correct exertions, because of being intent on, perceiving, and possessing the correct exertions they engage in the conditioning of the correct exertions. I say that they will not be released from birth, aging, sickness, death,F.136.a sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four supports for miraculous ability, because of being intent on, perceiving, and possessing the supports for miraculous ability they engage in the conditioning of the supports for miraculous ability. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five faculties, because of being intent on, perceiving, and possessing the faculties they engage in the conditioning of the faculties. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five powers, because of being intent on, perceiving, and possessing the powers they engage in the conditioning of the powers.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation;F.136.b they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the seven branches of enlightenment, because of being intent on, perceiving, and possessing the branches of enlightenment they engage in the conditioning of the branches of enlightenment. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the noble eightfold path, because of being intent on, perceiving, and possessing the noble eightfold path they engage in the conditioning of the noble eightfold path. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four truths of the noble ones, because of being intent on, perceiving, and possessing the truths of the noble ones they engage in the conditioning of the truths of the noble ones. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation;F.137.a they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four meditative concentrations, because of being intent on, perceiving, and possessing the meditative concentrations they engage in the conditioning of the meditative concentrations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four immeasurable attitudes, because of being intent on, perceiving, and possessing the immeasurable attitudes they engage in the conditioning of the immeasurable attitudes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four formless absorptions, because of being intent on, perceiving, and possessing the formless absorptions they engage in the conditioning of the formless absorptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

F.137.bB11

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eight liberations, because of being intent on, perceiving, and possessing the liberations they engage in the conditioning of the liberations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nine serial steps of meditative absorption, because of being intent on, perceiving, and possessing the serial steps of meditative absorption they engage in the conditioning of the serial steps of meditative absorption. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness, signlessness, and wishlessness gateways to liberation, because of being intent on, perceiving, and possessing the emptiness, signlessness, and wishlessness gateways to liberation they engage in the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation,F.138.a suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six extrasensory powers, because of being intent on, perceiving, and possessing the extrasensory powers they engage in the conditioning of the extrasensory powers. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes of flesh, because of being intent on, perceiving, and possessing the eyes of flesh they engage in the conditioning of the eyes of flesh. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of divine clairvoyance, because of being intent on, perceiving, and possessing the eye of divine clairvoyance they engage in the conditioning of the eye of divine clairvoyance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings F.138.b practice the perfection of wisdom, they are intent on, perceive, and possess the eye of wisdom, because of being intent on, perceiving, and possessing the eye of wisdom they engage in the conditioning of the eye of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the Dharma, because of being intent on, perceiving, and possessing the eye of the Dharma they engage in the conditioning of the eye of the Dharma. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the buddhas, because of being intent on, perceiving, and possessing the eye of the buddhas they engage in the conditioning of the eye of the buddhas.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the meditative stabilities, because of being intent on, perceiving, and possessing the meditative stabilities they engage F.139.a in the conditioning of the meditative stabilities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the dhāraṇī gateways, because of being intent on, perceiving, and possessing the dhāraṇī gateways they engage in the conditioning of the dhāraṇī gateways. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ten powers of the tathāgatas, because of being intent on, perceiving, and possessing the ten powers of the tathāgatas they engage in the conditioning of the powers of the tathāgatas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four fearlessnesses, because of being intent on, perceiving, and possessing the fearlessnesses they engage in the conditioning of the fearlessnesses. I say that they will not be released from birth, aging,F.139.b sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four kinds of exact knowledge, because of being intent on, perceiving, and possessing the kinds of exact knowledge they engage in the conditioning of the kinds of exact knowledge.

I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess great compassion, because of being intent on, perceiving, and possessing great compassion they engage in the conditioning of great compassion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eighteen distinct qualities of the buddhas, because of being intent on, perceiving, and possessing the eighteen distinct qualities of the buddhas they engage in the conditioning of the distinct qualities of the buddhas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released F.140.a from great suffering.

“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize^[242] even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly fully awaken in unsurpassed, perfect, complete enlightenment? That would be impossible. Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skillful means.”

“Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom do possess skillful means?”

“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom they do not engage with physical forms. They do not engage with mental images of physical forms.^[243] They do not engage with the notion that physical forms are permanent, do not engage with the notion that physical forms are impermanent, do not engage with the notion that physical forms are happiness, do not engage with the notion that physical forms are suffering, do not engage with the notion that physical forms are self, do not engage with the notion that physical forms are nonself, do not engage with the notion that physical forms are at peace, do not engage with the notion that physical forms are not at peace, do not engage with the notion that physical forms are empty, do not engage with the notion that physical forms are not empty, do not engage with the notion that physical forms have a sign, do not engage with the notion that physical forms are signless, do not engage with the notion that physical forms are with wishes, do not engage with the notion that physical forms are wishless, do not engage with the notion that physical forms are void, and do not engage with the notion that physical forms are not void. They do not engage with feelings. They do not engage with mental images of feelings.

They do not engage with the notion that feelings are permanent, do not engage with the notion that feelings are impermanent, do not engage with the notion that feelings are happiness, do not engage with the notion that feelings are suffering,F.140.b do not engage with the notion that feelings are self, do not engage with the notion that feelings are nonself, do not engage with the notion that feelings are at peace, do not engage with the notion that feelings are not at peace, do not engage with the notion that feelings are empty, do not engage with the notion that feelings are not empty, do not engage with the notion that feelings have a sign, do not engage with the notion that feelings are signless, do not engage with the notion that feelings are with wishes, do not engage with the notion that feelings are wishless, do not engage with the notion that feelings are void, and do not engage with the notion that feelings are not void. They do not engage with perceptions. They do not engage with mental images of perceptions. They do not engage with the notion that perceptions are permanent, do not engage with the notion that perceptions are impermanent, do not engage with the notion that perceptions are happiness, do not engage with the notion that perceptions are suffering, do not engage with the notion that perceptions are self, do not engage with the notion that perceptions are nonself, do not engage with the notion that perceptions are at peace, do not engage with the notion that perceptions are not at peace, do not engage with the notion that perceptions are empty, do not engage with the notion that perceptions are not empty, do not engage with the notion that perceptions have a sign, do not engage with the notion that perceptions are signless, do not engage with the notion that perceptions are with wishes, do not engage with the notion that perceptions are wishless, do not engage with the notion that perceptions are void, and do not engage with the notion that perceptions are not void.

They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions are with wishes, do not engage with the notion that formative predispositions are wishless,F.141.a do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with mental images of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void.

“They do not engage with the eyes. They do not engage with a mental image of the eyes. They do not engage with the notion that the eyes are permanent, do not engage with the notion that the eyes are impermanent, do not engage with the notion that the eyes are happiness, do not engage with the notion that the eyes are suffering, do not engage with the notion that the eyes are self, do not engage with the notion that the eyes are nonself, do not engage with the notion that the eyes are at peace, do not engage with the notion that the eyes are not at peace, do not engage with the notion that the eyes are empty, do not engage with the notion that the eyes are not empty, do not engage with the notion that the eyes have a sign, do not engage with the notion that the eyes are signless, do not engage with the notion that the eyes are with wishes, do not engage with the notion that the eyes are wishless, do not engage with the notion that the eyes are void, and do not engage with the notion that the eyes are not void. They do not engage with the ears. They do not engage with a mental image of the ears. They do not engage with the notion that the ears are permanent,F.141.b do not engage with the notion that the ears are impermanent, do not engage with the notion that the ears are happiness, do not engage with the notion that the ears are suffering, do not engage with the notion that the ears are self, do not engage with the notion that the ears are nonself, do not engage with the notion that the ears are at peace, do not engage with the notion that the ears are not at peace, do not engage with the notion that the ears are empty, do not engage with the notion that the ears are not empty, do not engage with the notion that the ears have a sign, do not engage with the notion that the ears are signless, do not engage with the notion that the ears are with wishes, do not engage with the notion that the ears are wishless, do not engage with the notion that the ears are void, and do not engage with the notion that the ears are not void.

They do not engage with the nose. They do not engage with a mental image of the nose. They do not engage with the notion that the nose is permanent, do not engage with the notion that the nose is impermanent, do not engage with the notion that the nose is happiness, do not engage with the notion that the nose is suffering, do not engage with the notion that the nose is self, do not engage with the notion that the nose is nonself, do not engage with the notion that the nose is at peace, do not engage with the notion that the nose is not at peace, do not engage with the notion that the nose is empty, do not engage with the notion that the nose is not empty, do not engage with the notion that the nose has a sign, do not engage with the notion that the nose is signless, do not engage with the notion that the nose is with wishes, do not engage with the notion that the nose is wishless, do not engage with the notion that the nose is void, and do not engage with the notion that the nose is not void. They do not engage with the tongue. They do not engage with a mental image of the tongue. They do not engage with the notion that the tongue is permanent, do not engage with the notion that the tongue is impermanent, do not engage with the notion that the tongue is happiness, do not engage with the notion that the tongue is suffering, do not engage with the notion that the tongue is self, do not engage with the notion that the tongue is nonself, do not engage with the notion that the tongue is at peace, do not engage with the notion that the tongue is not at peace, do not engage with the notion that the tongue is empty, do not engage with the notion that the tongue is not empty, do not engage with the notion that the tongue has a sign, do not engage with the notion that the tongue is signless, do not engage with the notion that the tongue is with wishes, do not engage with the notion that the tongue is wishless, do not engage with the notion that the tongue is void, and do not engage with the notion that the tongue is not void.

They do not engage with the body. They do not engage with a mental image of the body.F.142.a They do not engage with the notion that the body is permanent, do not engage with the notion that the body is impermanent, do not engage with the notion that the body is happiness, do not engage with the notion that the body is suffering, do not engage with the notion that the body is self, do not engage with the notion that the body is nonself, do not engage with the notion that the body is at peace, do not engage with the notion that the body is not at peace, do not engage with the notion that the body is empty, do not engage with the notion that the body is not empty, do not engage with the notion that the body has a sign, do not engage with the notion that the body is signless, do not engage with the notion that the body is with wishes, do not engage with the notion that the body is wishless, do not engage with the notion that the body is void, and do not engage with the notion that the body is not void. They do not engage with the mental faculty. They do not engage with a mental image of the mental faculty. They do not engage with the notion that the mental faculty is permanent, do not engage with the notion that the mental faculty is impermanent, do not engage with the notion that the mental faculty is happiness, do not engage with the notion that the mental faculty is suffering, do not engage with the notion that the mental faculty is self, do not engage with the notion that the mental faculty is nonself, do not engage with the notion that the mental faculty is at peace, do not engage with the notion that the mental faculty is not at peace, do not engage with the notion that the mental faculty is empty, do not engage with the notion that the mental faculty is not empty, do not engage with the notion that the mental faculty has a sign, do not engage with the notion that the mental faculty is signless, do not engage with the notion that the mental faculty is with wishes, do not engage with the notion that the mental faculty is wishless, do not engage with the notion that the mental faculty is void, and do not engage with the notion that the mental faculty is not void.

“They do not engage with sights. They do not engage with mental images of sights. They do not engage with the notion that sights are permanent, do not engage with the notion that sights are impermanent, do not engage with the notion that sights are happiness, do not engage with the notion that sights are suffering, do not engage with the notion that sights are self, do not engage with the notion that sights are nonself, do not engage with the notion that sights are at peace, do not engage with the notion that sights are not at peace, do not engage with the notion that sights are empty, do not engage with the notion that sights are not empty, do not engage with the notion that sights have a sign, do not engage with the notion that sights F.142.b are signless, do not engage with the notion that sights are with wishes, do not engage with the notion that sights are wishless, do not engage with the notion that sights are void, and do not engage with the notion that sights are not void. They do not engage with sounds. They do not engage with mental images of sounds. They do not engage with the notion that sounds are permanent, do not engage with the notion that sounds are impermanent, do not engage with the notion that sounds are happiness, do not engage with the notion that sounds are suffering, do not engage with the notion that sounds are self, do not engage with the notion that sounds are nonself, do not engage with the notion that sounds are at peace, do not engage with the notion that sounds are not at peace, do not engage with the notion that sounds are empty, do not engage with the notion that sounds are not empty, do not engage with the notion that sounds have a sign, do not engage with the notion that sounds are signless, do not engage with the notion that sounds are with wishes, do not engage with the notion that sounds are wishless, do not engage with the notion that sounds are void, and do not engage with the notion that sounds are not void.

They do not engage with odors. They do not engage with mental images of odors. They do not engage with the notion that odors are permanent, do not engage with the notion that odors are impermanent, do not engage with the notion that odors are happiness, do not engage with the notion that odors are suffering, do not engage with the notion that odors are self, do not engage with the notion that odors are nonself, do not engage with the notion that odors are at peace, do not engage with the notion that odors are not at peace, do not engage with the notion that odors are empty, do not engage with the notion that odors are not empty, do not engage with the notion that odors have a sign, do not engage with the notion that odors are signless, do not engage with the notion that odors are with wishes, do not engage with the notion that odors are wishless, do not engage with the notion that odors are void, and do not engage with the notion that odors are not void. They do not engage with tastes. They do not engage with mental images of tastes. They do not engage with the notion that tastes are permanent, do not engage with the notion that tastes are impermanent, do not engage with the notion that tastes are happiness, do not engage with the notion that tastes are suffering, do not engage with the notion that tastes are self, do not engage with the notion that tastes are nonself, do not engage with the notion that tastes are at peace, do not engage with the notion that tastes are not at peace,F.143.a do not engage with the notion that tastes are empty, do not engage with the notion that tastes are not empty, do not engage with the notion that tastes have a sign, do not engage with the notion that tastes are signless, do not engage with the notion that tastes are with wishes, do not engage with the notion that tastes are wishless, do not engage with the notion that tastes are void, and do not engage with the notion that tastes are not void.

They do not engage with tangibles. They do not engage with mental images of tangibles. They do not engage with the notion that tangibles are permanent, do not engage with the notion that tangibles are impermanent, do not engage with the notion that tangibles are happiness, do not engage with the notion that tangibles are suffering, do not engage with the notion that tangibles are self, do not engage with the notion that tangibles are nonself, do not engage with the notion that tangibles are at peace, do not engage with the notion that tangibles are not at peace, do not engage with the notion that tangibles are empty, do not engage with the notion that tangibles are not empty, do not engage with the notion that tangibles have a sign, do not engage with the notion that tangibles are signless, do not engage with the notion that tangibles are with wishes, do not engage with the notion that tangibles are wishless, do not engage with the notion that tangibles are void, and do not engage with the notion that tangibles are not void. They do not engage with mental phenomena. They do not engage with mental images of mental phenomena. They do not engage with the notion that mental phenomena are permanent, do not engage with the notion that mental phenomena are impermanent, do not engage with the notion that mental phenomena are happiness, do not engage with the notion that mental phenomena are suffering, do not engage with the notion that mental phenomena are self, do not engage with the notion that mental phenomena are nonself, do not engage with the notion that mental phenomena are at peace, do not engage with the notion that mental phenomena are not at peace, do not engage with the notion that mental phenomena are empty, do not engage with the notion that mental phenomena are not empty, do not engage with the notion that mental phenomena have a sign, do not engage with the notion that mental phenomena are signless, do not engage with the notion that mental phenomena are with wishes, do not engage with the notion that mental phenomena are wishless, do not engage with the notion that mental phenomena are void, and do not engage with the notion that mental phenomena are not void.

“They do not engage with the sensory element of the eyes.^[244] They do not engage with a mental image of the sensory element of the eyes. They do not engage with the notion that the sensory element of the eyes is permanent, do not engage with the notion that F.143.b the sensory element of the eyes is impermanent, do not engage with the notion that the sensory element of the eyes is happiness, do not engage with the notion that the sensory element of the eyes is suffering, do not engage with the notion that the sensory element of the eyes is self, do not engage with the notion that the sensory element of the eyes is nonself, do not engage with the notion that the sensory element of the eyes is at peace, do not engage with the notion that the sensory element of the eyes is not at peace, do not engage with the notion that the sensory element of the eyes is empty, do not engage with the notion that the sensory element of the eyes is not empty, do not engage with the notion that the sensory element of the eyes has a sign, do not engage with the notion that the sensory element of the eyes is signless, do not engage with the notion that the sensory element of the eyes is with wishes, do not engage with the notion that the sensory element of the eyes is wishless, do not engage with the notion that the sensory element of the eyes is void, and do not engage with the notion that the sensory element of the eyes is not void. They do not engage with the sensory element of sights. They do not engage with a mental image of the sensory element of sights. They do not engage with the notion that the sensory element of sights is permanent, do not engage with the notion that the sensory element of sights is impermanent, do not engage with the notion that the sensory element of sights is happiness, do not engage with the notion that the sensory element of sights is suffering, do not engage with the notion that the sensory element of sights is self, do not engage with the notion that the sensory element of sights is nonself, do not engage with the notion that the sensory element of sights is at peace, do not engage with the notion that the sensory element of sights is not at peace, do not engage with the notion that the sensory element of sights is empty, do not engage with the notion that the sensory element of sights is not empty, do not engage with the notion that the sensory element of sights has a sign, do not engage with the notion that the sensory element of sights is signless, do not engage with the notion that the sensory element of sights is with wishes, do not engage with the notion that the sensory element of sights is wishless, do not engage with the notion that the sensory element of sights is void, and do not engage with the notion that the sensory element of sights is not void.

They do not engage with the sensory element of visual consciousness. They do not engage with a mental image of the sensory element of visual consciousness. They do not engage F.144.a with the notion that the sensory element of visual consciousness is permanent, do not engage with the notion that the sensory element of visual consciousness is impermanent, do not engage with the notion that the sensory element of visual consciousness is happiness, do not engage with the notion that the sensory element of visual consciousness is suffering, do not engage with the notion that the sensory element of visual consciousness is self, do not engage with the notion that the sensory element of visual consciousness is nonself, do not engage with the notion that the sensory element of visual consciousness is at peace, do not engage with the notion that the sensory element of visual consciousness is not at peace, do not engage with the notion that the sensory element of visual consciousness is empty, do not engage with the notion that the sensory element of visual consciousness is not empty, do not engage with the notion that the sensory element of visual consciousness has a sign, do not engage with the notion that the sensory element of visual consciousness is signless, do not engage with the notion that the sensory element of visual consciousness is with wishes, do not engage with the notion that the sensory element of visual consciousness is wishless, do not engage with the notion that the sensory element of visual consciousness is void, and do not engage with the notion that the sensory element of visual consciousness is not void.

“They do not engage with the sensory element of the ears. They do not engage with a mental image of the sensory element of the ears. They do not engage with the notion that the sensory element of the ears is permanent, do not engage with the notion that the sensory element of the ears is impermanent, do not engage with the notion that the sensory element of the ears is happiness, do not engage with the notion that the sensory element of the ears is suffering, do not engage with the notion that the sensory element of the ears is self, do not engage with the notion that the sensory element of the ears is nonself, do not engage with the notion that the sensory element of the ears is at peace, do not engage with the notion that the sensory element of the ears is not at peace, do not engage with the notion that the sensory element of the ears is empty, do not engage with the notion that the sensory element of the ears is not empty, do not engage with the notion that the sensory element of the ears has a sign, do not engage with the notion that the sensory element of the ears is signless, do not engage with the notion that the sensory element of the ears is with wishes, do not engage with the notion that F.144.b the sensory element of the ears is wishless, do not engage with the notion that the sensory element of the ears is void, and do not engage with the notion that the sensory element of the ears is not void. They do not engage with the sensory element of sounds. They do not engage with a mental image of the sensory element of sounds. They do not engage with the notion that the sensory element of sounds is permanent, do not engage with the notion that the sensory element of sounds is impermanent, do not engage with the notion that the sensory element of sounds is happiness, do not engage with the notion that the sensory element of sounds is suffering, do not engage with the notion that the sensory element of sounds is self, do not engage with the notion that the sensory element of sounds is nonself, do not engage with the notion that the sensory element of sounds is at peace, do not engage with the notion that the sensory element of sounds is not at peace, do not engage with the notion that the sensory element of sounds is empty, do not engage with the notion that the sensory element of sounds is not empty, do not engage with the notion that the sensory element of sounds has a sign, do not engage with the notion that the sensory element of sounds is signless, do not engage with the notion that the sensory element of sounds is with wishes, do not engage with the notion that the sensory element of sounds is wishless, do not engage with the notion that the sensory element of sounds is void, and do not engage with the notion that the sensory element of sounds is not void.

They do not engage with the sensory element of auditory consciousness. They do not engage with a mental image of the sensory element of auditory consciousness. They do not engage with the notion that the sensory element of auditory consciousness is permanent, do not engage with the notion that the sensory element of auditory consciousness is impermanent, do not engage with the notion that the sensory element of auditory consciousness is happiness, do not engage with the notion that the sensory element of auditory consciousness is suffering, do not engage with the notion that the sensory element of auditory consciousness is self, do not engage with the notion that the sensory element of auditory consciousness is nonself, do not engage with the notion that the sensory element of auditory consciousness is at peace, do not engage with the notion that the sensory element of auditory consciousness is not at peace, do not engage with the notion that the sensory element of auditory consciousness is empty, do not engage with the notion that the sensory element of auditory consciousness is not empty, do not engage with the notion that the sensory element of auditory consciousness has a sign,F.145.a do not engage with the notion that the sensory element of auditory consciousness is signless, do not engage with the notion that the sensory element of auditory consciousness is with wishes, do not engage with the notion that the sensory element of auditory consciousness is wishless, do not engage with the notion that the sensory element of auditory consciousness is void, and do not engage with the notion that the sensory element of auditory consciousness is not void.

“They do not engage with the sensory element of the nose. They do not engage with a mental image of the sensory element of the nose. They do not engage with the notion that the sensory element of the nose is permanent, do not engage with the notion that the sensory element of the nose is impermanent, do not engage with the notion that the sensory element of the nose is happiness, do not engage with the notion that the sensory element of the nose is suffering, do not engage with the notion that the sensory element of the nose is self, do not engage with the notion that the sensory element of the nose is nonself, do not engage with the notion that the sensory element of the nose is at peace, do not engage with the notion that the sensory element of the nose is not at peace, do not engage with the notion that the sensory element of the nose is empty, do not engage with the notion that the sensory element of the nose is not empty, do not engage with the notion that the sensory element of the nose has a sign, do not engage with the notion that the sensory element of the nose is signless, do not engage with the notion that the sensory element of the nose is with wishes, do not engage with the notion that the sensory element of the nose is wishless, do not engage with the notion that the sensory element of the nose is void, and do not engage with the notion that the sensory element of the nose is not void. They do not engage with the sensory element of odors. They do not engage with a mental image of the sensory element of odors. They do not engage with the notion that the sensory element of odors is permanent, do not engage with the notion that the sensory element of odors is impermanent, do not engage with the notion that the sensory element of odors is happiness, do not engage with the notion that the sensory element of odors is suffering, do not engage with the notion that the sensory element of odors is self, do not engage with the notion that the sensory element of odors is nonself, do not engage with the notion that the sensory element of odors is at peace, do not engage with the notion that the sensory element of odors is not at peace, do not engage with the notion that the sensory element of odors is empty, do not engage with the notion that the sensory element of odors is not empty, do not engage with the notion that the sensory element of odors has a sign, do not engage with the notion that the sensory element of odors is signless, do not engage with the notion that the sensory element of odors F.145.b is with wishes, do not engage with the notion that the sensory element of odors is wishless, do not engage with the notion that the sensory element of odors is void, and do not engage with the notion that the sensory element of odors is not void.

They do not engage with the sensory element of olfactory consciousness. They do not engage with a mental image of the sensory element of olfactory consciousness. They do not engage with the notion that the sensory element of olfactory consciousness is permanent, do not engage with the notion that the sensory element of olfactory consciousness is impermanent, do not engage with the notion that the sensory element of olfactory consciousness is happiness, do not engage with the notion that the sensory element of olfactory consciousness is suffering, do not engage with the notion that the sensory element of olfactory consciousness is self, do not engage with the notion that the sensory element of olfactory consciousness is nonself, do not engage with the notion that the sensory element of olfactory consciousness is at peace, do not engage with the notion that the sensory element of olfactory consciousness is not at peace, do not engage with the notion that the sensory element of olfactory consciousness is empty, do not engage with the notion that the sensory element of olfactory consciousness is not empty, do not engage with the notion that the sensory element of olfactory consciousness has a sign, do not engage with the notion that the sensory element of olfactory consciousness is signless, do not engage with the notion that the sensory element of olfactory consciousness is with wishes, do not engage with the notion that the sensory element of olfactory consciousness is wishless, do not engage with the notion that the sensory element of olfactory consciousness is void, and do not engage with the notion that the sensory element of olfactory consciousness is not void.

“They do not engage with the sensory element of the tongue. They do not engage with a mental image of the sensory element of the tongue. They do not engage with the notion that the sensory element of the tongue is permanent, do not engage with the notion that the sensory element of the tongue is impermanent, do not engage with the notion that the sensory element of the tongue is happiness, do not engage with the notion that the sensory element of the tongue is suffering, do not engage with the notion that the sensory element of the tongue is self, do not engage with the notion that the sensory element of the tongue is nonself, do not engage with the notion that the sensory element of the tongue is at peace, do not engage with the notion that the sensory element of the tongue is not at peace, do not engage with the notion that the sensory element of the tongue is empty, do not engage with the notion that the sensory element of the tongue F.146.a is not empty, do not engage with the notion that the sensory element of the tongue has a sign, do not engage with the notion that the sensory element of the tongue is signless, do not engage with the notion that the sensory element of the tongue is with wishes, do not engage with the notion that the sensory element of the tongue is wishless, do not engage with the notion that the sensory element of the tongue is void, and do not engage with the notion that the sensory element of the tongue is not void. They do not engage with the sensory element of tastes. They do not engage with a mental image of the sensory element of tastes. They do not engage with the notion that the sensory element of tastes is permanent, do not engage with the notion that the sensory element of tastes is impermanent, do not engage with the notion that the sensory element of tastes is happiness, do not engage with the notion that the sensory element of tastes is suffering, do not engage with the notion that the sensory element of tastes is self, do not engage with the notion that the sensory element of tastes is nonself, do not engage with the notion that the sensory element of tastes is at peace, do not engage with the notion that the sensory element of tastes is not at peace, do not engage with the notion that the sensory element of tastes is empty, do not engage with the notion that the sensory element of tastes is not empty, do not engage with the notion that the sensory element of tastes has a sign, do not engage with the notion that the sensory element of tastes is signless, do not engage with the notion that the sensory element of tastes is with wishes, do not engage with the notion that the sensory element of tastes is wishless, do not engage with the notion that the sensory element of tastes is void, and do not engage with the notion that the sensory element of tastes is not void.

They do not engage with the sensory element of gustatory consciousness. They do not engage with a mental image of the sensory element of gustatory consciousness. They do not engage with the notion that the sensory element of gustatory consciousness is permanent, do not engage with the notion that the sensory element of gustatory consciousness is impermanent, do not engage with the notion that the sensory element of gustatory consciousness is happiness, do not engage with the notion that the sensory element of gustatory consciousness is suffering, do not engage with the notion that the sensory element of gustatory consciousness is self, do not engage with the notion that the sensory element of gustatory consciousness is nonself, do not engage with the notion that the sensory element of gustatory consciousness is at peace, do not engage with the notion that the sensory element of gustatory consciousness is not at peace, do not engage with the notion that the sensory element of gustatory consciousness is empty, do not engage with the notion that F.146.b the sensory element of gustatory consciousness is not empty, do not engage with the notion that the sensory element of gustatory consciousness has a sign, do not engage with the notion that the sensory element of gustatory consciousness is signless, do not engage with the notion that the sensory element of gustatory consciousness is with wishes, do not engage with the notion that the sensory element of gustatory consciousness is wishless, do not engage with the notion that the sensory element of gustatory consciousness is void, and do not engage with the notion that the sensory element of gustatory consciousness is not void.

“They do not engage with the sensory element of the body. They do not engage with a mental image of the sensory element of the body. They do not engage with the notion that the sensory element of the body is permanent, do not engage with the notion that the sensory element of the body is impermanent, do not engage with the notion that the sensory element of the body is happiness, do not engage with the notion that the sensory element of the body is suffering, do not engage with the notion that the sensory element of the body is self, do not engage with the notion that the sensory element of the body is nonself, do not engage with the notion that the sensory element of the body is at peace, do not engage with the notion that the sensory element of the body is not at peace, do not engage with the notion that the sensory element of the body is empty, do not engage with the notion that the sensory element of the body is not empty, do not engage with the notion that the sensory element of the body has a sign, do not engage with the notion that the sensory element of the body is signless, do not engage with the notion that the sensory element of the body is with wishes, do not engage with the notion that the sensory element of the body is wishless, do not engage with the notion that the sensory element of the body is void, and do not engage with the notion that the sensory element of the body is not void. They do not engage with the sensory element of tangibles. They do not engage with a mental image of the sensory element of tangibles. They do not engage with the notion that the sensory element of tangibles is permanent, do not engage with the notion that the sensory element of tangibles is impermanent, do not engage with the notion that the sensory element of tangibles is happiness, do not engage with the notion that the sensory element of tangibles is suffering, do not engage with the notion that the sensory element of tangibles is self, do not engage with the notion that the sensory element of tangibles is nonself, do not engage with the notion that the sensory element of tangibles is at peace, do not engage with the notion that the sensory element of tangibles is not at peace, do not engage with the notion that the sensory element of tangibles is empty, do not engage with the notion that F.147.a the sensory element of tangibles is not empty, do not engage with the notion that the sensory element of tangibles has a sign, do not engage with the notion that the sensory element of tangibles is signless, do not engage with the notion that the sensory element of tangibles is with wishes, do not engage with the notion that the sensory element of tangibles is wishless, do not engage with the notion that the sensory element of tangibles is void, and do not engage with the notion that the sensory element of tangibles is not void.

They do not engage with the sensory element of tactile consciousness. They do not engage with a mental image of the sensory element of tactile consciousness. They do not engage with the notion that the sensory element of tactile consciousness is permanent, do not engage with the notion that the sensory element of tactile consciousness is impermanent, do not engage with the notion that the sensory element of tactile consciousness is happiness, do not engage with the notion that the sensory element of tactile consciousness is suffering, do not engage with the notion that the sensory element of tactile consciousness is self, do not engage with the notion that the sensory element of tactile consciousness is nonself, do not engage with the notion that the sensory element of tactile consciousness is at peace, do not engage with the notion that the sensory element of tactile consciousness is not at peace, do not engage with the notion that the sensory element of tactile consciousness is empty, do not engage with the notion that the sensory element of tactile consciousness is not empty, do not engage with the notion that the sensory element of tactile consciousness has a sign, do not engage with the notion that the sensory element of tactile consciousness is signless, do not engage with the notion that the sensory element of tactile consciousness is with wishes, do not engage with the notion that the sensory element of tactile consciousness is wishless, do not engage with the notion that the sensory element of tactile consciousness is void, and do not engage with the notion that the sensory element of tactile consciousness is not void.

“They do not engage with the sensory element of the mental faculty. They do not engage with a mental image of the sensory element of the mental faculty. They do not engage with the notion that the sensory element of the mental faculty is permanent, do not engage with the notion that the sensory element of the mental faculty is impermanent, do not engage with the notion that the sensory element of the mental faculty is happiness, do not engage with the notion that the sensory element of the mental faculty is suffering, do not engage with the notion that the sensory element of the mental faculty F.147.b is self, do not engage with the notion that the sensory element of the mental faculty is nonself, do not engage with the notion that the sensory element of the mental faculty is at peace, do not engage with the notion that the sensory element of the mental faculty is not at peace, do not engage with the notion that the sensory element of the mental faculty is empty, do not engage with the notion that the sensory element of the mental faculty is not empty, do not engage with the notion that the sensory element of the mental faculty has a sign, do not engage with the notion that the sensory element of the mental faculty is signless, do not engage with the notion that the sensory element of the mental faculty is with wishes, do not engage with the notion that the sensory element of the mental faculty is wishless, do not engage with the notion that the sensory element of the mental faculty is void, and do not engage with the notion that the sensory element of the mental faculty is not void. They do not engage with the sensory element of mental phenomena. They do not engage with a mental image of the sensory element of mental phenomena. They do not engage with the notion that the sensory element of mental phenomena is permanent, do not engage with the notion that the sensory element of mental phenomena is impermanent, do not engage with the notion that the sensory element of mental phenomena is happiness, do not engage with the notion that the sensory element of mental phenomena is suffering, do not engage with the notion that the sensory element of mental phenomena is self, do not engage with the notion that the sensory element of mental phenomena is nonself, do not engage with the notion that the sensory element of mental phenomena is at peace, do not engage with the notion that the sensory element of mental phenomena is not at peace, do not engage with the notion that the sensory element of mental phenomena is empty, do not engage with the notion that the sensory element of mental phenomena is not empty, do not engage with the notion that the sensory element of mental phenomena has a sign, do not engage with the notion that the sensory element of mental phenomena is signless, do not engage with the notion that the sensory element of mental phenomena is with wishes, do not engage with the notion that the sensory element of mental phenomena is wishless, do not engage with the notion that the sensory element of mental phenomena is void, and do not engage with the notion that the sensory element of mental phenomena is not void.

They do not engage with the sensory element of mental consciousness. They do not engage with a mental image of the sensory element of mental consciousness. They do not engage with the notion that the sensory element of mental consciousness is permanent, do not engage with the notion that the sensory element of mental consciousness is impermanent, do not engage with the notion that the sensory element of mental consciousness is happiness, do not engage with the notion that the sensory element of mental consciousness is suffering,F.148.a do not engage with the notion that the sensory element of mental consciousness is self, do not engage with the notion that the sensory element of mental consciousness is nonself, do not engage with the notion that the sensory element of mental consciousness is at peace, do not engage with the notion that the sensory element of mental consciousness is not at peace, do not engage with the notion that the sensory element of mental consciousness is empty, do not engage with the notion that the sensory element of mental consciousness is not empty, do not engage with the notion that the sensory element of mental consciousness has a sign, do not engage with the notion that the sensory element of mental consciousness is signless, do not engage with the notion that the sensory element of mental consciousness is with wishes, do not engage with the notion that the sensory element of mental consciousness is wishless, do not engage with the notion that the sensory element of mental consciousness is void, and do not engage with the notion that the sensory element of mental consciousness is not void.

“They do not engage with the earth element. They do not engage with a mental image of the earth element. They do not engage with the notion that the earth element is permanent, do not engage with the notion that the earth element is impermanent, do not engage with the notion that the earth element is happiness, do not engage with the notion that the earth element is suffering, do not engage with the notion that the earth element is self, do not engage with the notion that the earth element is nonself, do not engage with the notion that the earth element is at peace, do not engage with the notion that the earth element is not at peace, do not engage with the notion that the earth element is empty, do not engage with the notion that the earth element is not empty, do not engage with the notion that the earth element has a sign, do not engage with the notion that the earth element is signless, do not engage with the notion that the earth element is with wishes, do not engage with the notion that the earth element is wishless, do not engage with the notion that the earth element is void, and do not engage with the notion that the earth element is not void. They do not engage with the water element. They do not engage with a mental image of the water element. They do not engage with the notion that the water element is permanent, do not engage with the notion that the water element is impermanent, do not engage with the notion that the water element F.148.b is happiness, do not engage with the notion that the water element is suffering, do not engage with the notion that the water element is self, do not engage with the notion that the water element is nonself, do not engage with the notion that the water element is at peace, do not engage with the notion that the water element is not at peace, do not engage with the notion that the water element is empty, do not engage with the notion that the water element is not empty, do not engage with the notion that the water element has a sign, do not engage with the notion that the water element is signless, do not engage with the notion that the water element is with wishes, do not engage with the notion that the water element is wishless, do not engage with the notion that the water element is void, and do not engage with the notion that the water element is not void.

They do not engage with the fire element. They do not engage with a mental image of the fire element. They do not engage with the notion that the fire element is permanent, do not engage with the notion that the fire element is impermanent, do not engage with the notion that the fire element is happiness, do not engage with the notion that the fire element is suffering, do not engage with the notion that the fire element is self, do not engage with the notion that the fire element is nonself, do not engage with the notion that the fire element is at peace, do not engage with the notion that the fire element is not at peace, do not engage with the notion that the fire element is empty, do not engage with the notion that the fire element is not empty, do not engage with the notion that the fire element has a sign, do not engage with the notion that the fire element is signless, do not engage with the notion that the fire element is with wishes, do not engage with the notion that the fire element is wishless, do not engage with the notion that the fire element is void, and do not engage with the notion that the fire element is not void. They do not engage with the wind element. They do not engage with a mental image of the wind element. They do not engage with the notion that the wind element is permanent, do not engage with the notion that the wind element is impermanent, do not engage with the notion that the wind element is happiness, do not engage with the notion that the wind element is suffering, do not engage with the notion that the wind element is self, do not engage with the notion that the wind element is nonself, do not engage with the notion that the wind element is at peace, do not engage with the notion that the wind element is not at peace, do not engage with the notion that the wind element is empty,F.149.a do not engage with the notion that the wind element is not empty, do not engage with the notion that the wind element has a sign, do not engage with the notion that the wind element is signless, do not engage with the notion that the wind element is with wishes, do not engage with the notion that the wind element is wishless, do not engage with the notion that the wind element is void, and do not engage with the notion that the wind element is not void.

They do not engage with the space element. They do not engage with a mental image of the space element. They do not engage with the notion that the space element is permanent, do not engage with the notion that the space element is impermanent, do not engage with the notion that the space element is happiness, do not engage with the notion that the space element is suffering, do not engage with the notion that the space element is self, do not engage with the notion that the space element is nonself, do not engage with the notion that the space element is at peace, do not engage with the notion that the space element is not at peace, do not engage with the notion that the space element is empty, do not engage with the notion that the space element is not empty, do not engage with the notion that the space element has a sign, do not engage with the notion that the space element is signless, do not engage with the notion that the space element is with wishes, do not engage with the notion that the space element is wishless, do not engage with the notion that the space element is void, and do not engage with the notion that the space element is not void. They do not engage with the consciousness element. They do not engage with a mental image of the consciousness element. They do not engage with the notion that the consciousness element is permanent, do not engage with the notion that the consciousness element is impermanent, do not engage with the notion that the consciousness element is happiness, do not engage with the notion that the consciousness element is suffering, do not engage with the notion that the consciousness element is self, do not engage with the notion that the consciousness element is nonself, do not engage with the notion that the consciousness element is at peace,F.149.b do not engage with the notion that the consciousness element is not at peace, do not engage with the notion that the consciousness element is empty, do not engage with the notion that the consciousness element is not empty, do not engage with the notion that the consciousness element has a sign, do not engage with the notion that the consciousness element is signless, do not engage with the notion that the consciousness element is with wishes, do not engage with the notion that the consciousness element is wishless, do not engage with the notion that the consciousness element is void, and do not engage with the notion that the consciousness element is not void.

“They do not engage with ignorance. They do not engage with a mental image of ignorance. They do not engage with the notion that ignorance is permanent, do not engage with the notion that ignorance is impermanent, do not engage with the notion that ignorance is happiness, do not engage with the notion that ignorance is suffering, do not engage with the notion that ignorance is self, do not engage with the notion that ignorance is nonself, do not engage with the notion that ignorance is at peace, do not engage with the notion that ignorance is not at peace, do not engage with the notion that ignorance is empty, do not engage with the notion that ignorance is not empty, do not engage with the notion that ignorance has a sign, do not engage with the notion that ignorance is signless, do not engage with the notion that ignorance is with wishes, do not engage with the notion that ignorance is wishless, do not engage with the notion that ignorance is void, and do not engage with the notion that ignorance is not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions F.150.a are with wishes, do not engage with the notion that formative predispositions are wishless, do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void.

They do not engage with consciousness. They do not engage with a mental image of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void. They do not engage with name and form. They do not engage with mental images of name and form. They do not engage with the notion that name and form are permanent, do not engage with the notion that name and form are impermanent, do not engage with the notion that name and form are happiness, do not engage with the notion that name and form are suffering, do not engage with the notion that name and form are self, do not engage with the notion that name and form are nonself, do not engage with the notion that name and form are at peace, do not engage with the notion that name and form are not at peace, do not engage with the notion that name and form are empty, do not engage with the notion that name and form are not empty, do not engage with the notion that name and form have a sign, do not engage with the notion that name and form are signless, do not engage with the notion that name and form are with wishes, do not engage with the notion that name and form are wishless,F.150.b do not engage with the notion that name and form are void, and do not engage with the notion that name and form are not void.

They do not engage with the six sense fields. They do not engage with mental images of the six sense fields. They do not engage with the notion that the six sense fields are permanent, do not engage with the notion that the six sense fields are impermanent, do not engage with the notion that the six sense fields are happiness, do not engage with the notion that the six sense fields are suffering, do not engage with the notion that the six sense fields are self, do not engage with the notion that the six sense fields are nonself, do not engage with the notion that the six sense fields are at peace, do not engage with the notion that the six sense fields are not at peace, do not engage with the notion that the six sense fields are empty, do not engage with the notion that the six sense fields are not empty, do not engage with the notion that the six sense fields have a sign, do not engage with the notion that the six sense fields are signless, do not engage with the notion that the six sense fields are with wishes, do not engage with the notion that the six sense fields are wishless, do not engage with the notion that the six sense fields are void, and do not engage with the notion that the six sense fields are not void. They do not engage with sensory contact. They do not engage with a mental image of sensory contact. They do not engage with the notion that sensory contact is permanent, do not engage with the notion that sensory contact is impermanent, do not engage with the notion that sensory contact is happiness, do not engage with the notion that sensory contact is suffering, do not engage with the notion that sensory contact is self, do not engage with the notion that sensory contact is nonself, do not engage with the notion that sensory contact is at peace, do not engage with the notion that sensory contact is not at peace, do not engage with the notion that sensory contact is empty, do not engage with the notion that sensory contact is not empty, do not engage with the notion that sensory contact has a sign, do not engage with the notion that sensory contact is signless, do not engage with the notion that sensory contact is with wishes, do not engage with the notion that sensory contact is wishless, do not engage with the notion that sensory contact is void, and do not engage with the notion that sensory contact is not void.

They do not engage with sensation. They do not engage with a mental image of sensation. They do not engage with the notion that sensation is permanent, do not engage with the notion that sensation is impermanent, do not engage with the notion that sensation is happiness, do not engage with the notion that sensation is suffering,F.151.a do not engage with the notion that sensation is self, do not engage with the notion that sensation is nonself, do not engage with the notion that sensation is at peace, do not engage with the notion that sensation is not at peace, do not engage with the notion that sensation is empty, do not engage with the notion that sensation is not empty, do not engage with the notion that sensation has a sign, do not engage with the notion that sensation is signless, do not engage with the notion that sensation is with wishes, do not engage with the notion that sensation is wishless, do not engage with the notion that sensation is void, and do not engage with the notion that sensation is not void. They do not engage with craving. They do not engage with a mental image of craving. They do not engage with the notion that craving is permanent, do not engage with the notion that craving is impermanent, do not engage with the notion that craving is happiness, do not engage with the notion that craving is suffering, do not engage with the notion that craving is self, do not engage with the notion that craving is nonself, do not engage with the notion that craving is at peace, do not engage with the notion that craving is not at peace, do not engage with the notion that craving is empty, do not engage with the notion that craving is not empty, do not engage with the notion that craving has a sign, do not engage with the notion that craving is signless, do not engage with the notion that craving is with wishes, do not engage with the notion that craving is wishless, do not engage with the notion that craving is void, and do not engage with the notion that craving is not void.

They do not engage with grasping. They do not engage with a mental image of grasping. They do not engage with the notion that grasping is permanent, do not engage with the notion that grasping is impermanent, do not engage with the notion that grasping is happiness, do not engage with the notion that grasping is suffering, do not engage with the notion that grasping is self, do not engage with the notion that grasping is nonself, do not engage with the notion that grasping is at peace, do not engage with the notion that grasping is not at peace, do not engage with the notion that grasping is empty, do not engage with the notion that grasping is not empty, do not engage with the notion that grasping has a sign, do not engage with the notion that grasping is signless, do not engage with the notion that grasping is with wishes, do not engage with the notion that grasping is wishless,F.151.b do not engage with the notion that grasping is void, and do not engage with the notion that grasping is not void. They do not engage with the rebirth process. They do not engage with a mental image of the rebirth process. They do not engage with the notion that the rebirth process is permanent, do not engage with the notion that the rebirth process is impermanent, do not engage with the notion that the rebirth process is happiness, do not engage with the notion that the rebirth process is suffering, do not engage with the notion that the rebirth process is self, do not engage with the notion that the rebirth process is nonself, do not engage with the notion that the rebirth process is at peace, do not engage with the notion that the rebirth process is not at peace, do not engage with the notion that the rebirth process is empty, do not engage with the notion that the rebirth process is not empty, do not engage with the notion that the rebirth process has a sign, do not engage with the notion that the rebirth process is signless, do not engage with the notion that the rebirth process is with wishes, do not engage with the notion that the rebirth process is wishless, do not engage with the notion that the rebirth process is void, and do not engage with the notion that the rebirth process is not void.

They do not engage with birth. They do not engage with a mental image of birth. They do not engage with the notion that birth is permanent, do not engage with the notion that birth is impermanent, do not engage with the notion that birth is happiness, do not engage with the notion that birth is suffering, do not engage with the notion that birth is self, do not engage with the notion that birth is nonself, do not engage with the notion that birth is at peace, do not engage with the notion that birth is not at peace, do not engage with the notion that birth is empty, do not engage with the notion that birth is not empty, do not engage with the notion that birth has a sign, do not engage with the notion that birth is signless, do not engage with the notion that birth is with wishes, do not engage with the notion that birth is wishless, do not engage with the notion that birth is void, and do not engage with the notion that birth is not void. They do not engage with aging and death. They do not engage with mental images of aging and death. They do not engage with the notion that aging and death are permanent, do not engage with the notion that aging and death are impermanent, do not engage with the notion that aging and death are happiness, do not engage with the notion that aging and death are suffering, do not engage with the notion that aging and death are self, do not engage with the notion that aging and death are nonself, do not engage with the notion that aging and death are at peace, do not engage with the notion that aging and death are not at peace, do not engage with the notion that aging and death are empty, do not engage with the notion that F.152.a aging and death are not empty, do not engage with the notion that aging and death have a sign, do not engage with the notion that aging and death are signless, do not engage with the notion that aging and death are with wishes, do not engage with the notion that aging and death are wishless, do not engage with the notion that aging and death are void, and do not engage with the notion that aging and death are not void.

“They do not engage with the perfection of generosity. They do not engage with a mental image of the perfection of generosity. They do not engage with the notion that the perfection of generosity is permanent, do not engage with the notion that the perfection of generosity is impermanent, do not engage with the notion that the perfection of generosity is happiness, do not engage with the notion that the perfection of generosity is suffering, do not engage with the notion that the perfection of generosity is self, do not engage with the notion that the perfection of generosity is nonself, do not engage with the notion that the perfection of generosity is at peace, do not engage with the notion that the perfection of generosity is not at peace, do not engage with the notion that the perfection of generosity is empty, do not engage with the notion that the perfection of generosity is not empty, do not engage with the notion that the perfection of generosity has a sign, do not engage with the notion that the perfection of generosity is signless, do not engage with the notion that the perfection of generosity is with wishes, do not engage with the notion that the perfection of generosity is wishless, do not engage with the notion that the perfection of generosity is void, and do not engage with the notion that the perfection of generosity is not void. They do not engage with the perfection of ethical discipline. They do not engage with a mental image of the perfection of ethical discipline. They do not engage with the notion that the perfection of ethical discipline is permanent, do not engage with the notion that the perfection of ethical discipline is impermanent, do not engage with the notion that the perfection of ethical discipline is happiness, do not engage with the notion that the perfection of ethical discipline is suffering, do not engage with the notion that the perfection of ethical discipline is self,F.152.b do not engage with the notion that the perfection of ethical discipline is nonself, do not engage with the notion that the perfection of ethical discipline is at peace, do not engage with the notion that the perfection of ethical discipline is not at peace, do not engage with the notion that the perfection of ethical discipline is empty, do not engage with the notion that the perfection of ethical discipline is not empty, do not engage with the notion that the perfection of ethical discipline has a sign, do not engage with the notion that the perfection of ethical discipline is signless, do not engage with the notion that the perfection of ethical discipline is with wishes, do not engage with the notion that the perfection of ethical discipline is wishless, do not engage with the notion that the perfection of ethical discipline is void, and do not engage with the notion that the perfection of ethical discipline is not void.

They do not engage with the perfection of tolerance. They do not engage with a mental image of the perfection of tolerance. They do not engage with the notion that the perfection of tolerance is permanent, do not engage with the notion that the perfection of tolerance is impermanent, do not engage with the notion that the perfection of tolerance is happiness, do not engage with the notion that the perfection of tolerance is suffering, do not engage with the notion that the perfection of tolerance is self, do not engage with the notion that the perfection of tolerance is nonself, do not engage with the notion that the perfection of tolerance is at peace, do not engage with the notion that the perfection of tolerance is not at peace, do not engage with the notion that the perfection of tolerance is empty, do not engage with the notion that the perfection of tolerance is not empty, do not engage with the notion that the perfection of tolerance has a sign, do not engage with the notion that the perfection of tolerance is signless, do not engage with the notion that the perfection of tolerance is with wishes, do not engage with the notion that the perfection of tolerance is wishless, do not engage with the notion that the perfection of tolerance is void, and do not engage with the notion that the perfection of tolerance is not void.F.153.a They do not engage with the perfection of perseverance. They do not engage with a mental image of the perfection of perseverance. They do not engage with the notion that the perfection of perseverance is permanent, do not engage with the notion that the perfection of perseverance is impermanent, do not engage with the notion that the perfection of perseverance is happiness, do not engage with the notion that the perfection of perseverance is suffering, do not engage with the notion that the perfection of perseverance is self, do not engage with the notion that the perfection of perseverance is nonself, do not engage with the notion that the perfection of perseverance is at peace, do not engage with the notion that the perfection of perseverance is not at peace, do not engage with the notion that the perfection of perseverance is empty, do not engage with the notion that the perfection of perseverance is not empty, do not engage with the notion that the perfection of perseverance has a sign, do not engage with the notion that the perfection of perseverance is signless, do not engage with the notion that the perfection of perseverance is with wishes, do not engage with the notion that the perfection of perseverance is wishless, do not engage with the notion that the perfection of perseverance is void, and do not engage with the notion that the perfection of perseverance is not void.

They do not engage with the perfection of meditative concentration. They do not engage with a mental image of the perfection of meditative concentration. They do not engage with the notion that the perfection of meditative concentration is permanent, do not engage with the notion that the perfection of meditative concentration is impermanent, do not engage with the notion that the perfection of meditative concentration is happiness, do not engage with the notion that the perfection of meditative concentration is suffering, do not engage with the notion that the perfection of meditative concentration is self, do not engage with the notion that the perfection of meditative concentration is nonself, do not engage with the notion that the perfection of meditative concentration is at peace, do not engage with the notion that the perfection of meditative concentration F.153.b is not at peace, do not engage with the notion that the perfection of meditative concentration is empty, do not engage with the notion that the perfection of meditative concentration is not empty, do not engage with the notion that the perfection of meditative concentration has a sign, do not engage with the notion that the perfection of meditative concentration is signless, do not engage with the notion that the perfection of meditative concentration is with wishes, do not engage with the notion that the perfection of meditative concentration is wishless, do not engage with the notion that the perfection of meditative concentration is void, and do not engage with the notion that the perfection of meditative concentration is not void. They do not engage with the perfection of wisdom. They do not engage with a mental image of the perfection of wisdom. They do not engage with the notion that the perfection of wisdom is permanent, do not engage with the notion that the perfection of wisdom is impermanent, do not engage with the notion that the perfection of wisdom is happiness, do not engage with the notion that the perfection of wisdom is suffering, do not engage with the notion that the perfection of wisdom is self, do not engage with the notion that the perfection of wisdom is nonself, do not engage with the notion that the perfection of wisdom is at peace, do not engage with the notion that the perfection of wisdom is not at peace, do not engage with the notion that the perfection of wisdom is empty, do not engage with the notion that the perfection of wisdom is not empty, do not engage with the notion that the perfection of wisdom has a sign, do not engage with the notion that the perfection of wisdom is signless, do not engage with the notion that the perfection of wisdom is with wishes, do not engage with the notion that the perfection of wisdom is wishless, do not engage with the notion that the perfection of wisdom is void, and do not engage with the notion that the perfection of wisdom is not void.

F.154.aB12

“They do not engage with the emptiness of internal phenomena. They do not engage with a mental image of the emptiness of internal phenomena. They do not engage with the notion that the emptiness of internal phenomena is permanent, do not engage with the notion that the emptiness of internal phenomena is impermanent, do not engage with the notion that the emptiness of internal phenomena is happiness, do not engage with the notion that the emptiness of internal phenomena is suffering, do not engage with the notion that the emptiness of internal phenomena is self, do not engage with the notion that the emptiness of internal phenomena is nonself, do not engage with the notion that the emptiness of internal phenomena is at peace, do not engage with the notion that the emptiness of internal phenomena is not at peace, do not engage with the notion that the emptiness of internal phenomena is empty, do not engage with the notion that the emptiness of internal phenomena is not empty, do not engage with the notion that the emptiness of internal phenomena has a sign, do not engage with the notion that the emptiness of internal phenomena is signless, do not engage with the notion that the emptiness of internal phenomena is with wishes, do not engage with the notion that the emptiness of internal phenomena is wishless, do not engage with the notion that the emptiness of internal phenomena is void, and do not engage with the notion that the emptiness of internal phenomena is not void. They do not engage with the emptiness of external phenomena. They do not engage with a mental image of the emptiness of external phenomena. They do not engage with the notion that the emptiness of external phenomena is permanent, do not engage with the notion that the emptiness of external phenomena is impermanent, do not engage with the notion that the emptiness of external phenomena is happiness, do not engage with the notion that the emptiness of external phenomena is suffering, do not engage with the notion that the emptiness of external phenomena is self, do not engage with the notion that the emptiness of external phenomena is nonself, do not engage with the notion that the emptiness of external phenomena is at peace, do not engage with the notion that the emptiness of external phenomena is not at peace, do not engage with the notion that the emptiness of external phenomena is empty, do not engage with the notion that the emptiness of external phenomena is not empty, do not engage with the notion that the emptiness of external phenomena has a sign, do not engage with the notion that the emptiness of external phenomena is signless, do not engage with the notion that the emptiness of external phenomena is with wishes, do not engage with the notion that the emptiness of external phenomena is wishless, do not engage with the notion that the emptiness of external phenomena is void, and do not engage with the notion that the emptiness of external phenomena is not void.

They do not engage with the emptiness of external and internal phenomena.F.154.b They do not engage with a mental image of the emptiness of external and internal phenomena. They do not engage with the notion that the emptiness of external and internal phenomena is permanent, do not engage with the notion that the emptiness of external and internal phenomena is impermanent, do not engage with the notion that the emptiness of external and internal phenomena is happiness, do not engage with the notion that the emptiness of external and internal phenomena is suffering, do not engage with the notion that the emptiness of external and internal phenomena is self, do not engage with the notion that the emptiness of external and internal phenomena is nonself, do not engage with the notion that the emptiness of external and internal phenomena is at peace, do not engage with the notion that the emptiness of external and internal phenomena is not at peace, do not engage with the notion that the emptiness of external and internal phenomena is empty, do not engage with the notion that the emptiness of external and internal phenomena is not empty, do not engage with the notion that the emptiness of external and internal phenomena has a sign, do not engage with the notion that the emptiness of external and internal phenomena is signless, do not engage with the notion that the emptiness of external and internal phenomena is with wishes, do not engage with the notion that the emptiness of external and internal phenomena is wishless, do not engage with the notion that the emptiness of external and internal phenomena is void, and do not engage with the notion that the emptiness of external and internal phenomena is not void. They do not engage with the emptiness of emptiness. They do not engage with a mental image of the emptiness of emptiness.

They do not engage with the notion that the emptiness of emptiness is permanent, do not engage with the notion that the emptiness of emptiness is impermanent, do not engage with the notion that the emptiness of emptiness is happiness, do not engage with the notion that the emptiness of emptiness is suffering, do not engage with the notion that the emptiness of emptiness is self, do not engage with the notion that the emptiness of emptiness is nonself, do not engage with the notion that the emptiness of emptiness is at peace, do not engage with the notion that the emptiness of emptiness is not at peace, do not engage with the notion that the emptiness of emptiness is empty, do not engage with the notion that the emptiness of emptiness is not empty, do not engage with the notion that the emptiness of emptiness has a sign, do not engage with the notion that the emptiness of emptiness is signless, do not engage with the notion that the emptiness of emptiness is with wishes, do not engage with the notion that the emptiness of emptiness is wishless, do not engage with the notion that the emptiness of emptiness is void, and do not engage with the notion that the emptiness of emptiness F.155.a is not void. They do not engage with the emptiness of great extent. They do not engage with a mental image of the emptiness of great extent. They do not engage with the notion that the emptiness of great extent is permanent, do not engage with the notion that the emptiness of great extent is impermanent, do not engage with the notion that the emptiness of great extent is happiness, do not engage with the notion that the emptiness of great extent is suffering, do not engage with the notion that the emptiness of great extent is self, do not engage with the notion that the emptiness of great extent is nonself, do not engage with the notion that the emptiness of great extent is at peace, do not engage with the notion that the emptiness of great extent is not at peace, do not engage with the notion that the emptiness of great extent is empty, do not engage with the notion that the emptiness of great extent is not empty, do not engage with the notion that the emptiness of great extent has a sign, do not engage with the notion that the emptiness of great extent is signless, do not engage with the notion that the emptiness of great extent is with wishes, do not engage with the notion that the emptiness of great extent is wishless, do not engage with the notion that the emptiness of great extent is void, and do not engage with the notion that the emptiness of great extent is not void.

They do not engage with the emptiness of ultimate reality. They do not engage with a mental image of the emptiness of ultimate reality. They do not engage with the notion that the emptiness of ultimate reality is permanent, do not engage with the notion that the emptiness of ultimate reality is impermanent, do not engage with the notion that the emptiness of ultimate reality is happiness, do not engage with the notion that the emptiness of ultimate reality is suffering, do not engage with the notion that the emptiness of ultimate reality is self, do not engage with the notion that the emptiness of ultimate reality is nonself, do not engage with the notion that the emptiness of ultimate reality is at peace, do not engage with the notion that the emptiness of ultimate reality is not at peace, do not engage with the notion that the emptiness of ultimate reality is empty, do not engage with the notion that the emptiness of ultimate reality is not empty, do not engage with the notion that the emptiness of ultimate reality has a sign, do not engage with the notion that the emptiness of ultimate reality is signless, do not engage with the notion that the emptiness of ultimate reality is with wishes, do not engage with the notion that the emptiness of ultimate reality is wishless,F.155.b do not engage with the notion that the emptiness of ultimate reality is void, and do not engage with the notion that the emptiness of ultimate reality is not void. They do not engage with the emptiness of conditioned phenomena. They do not engage with a mental image of the emptiness of conditioned phenomena. They do not engage with the notion that the emptiness of conditioned phenomena is permanent, do not engage with the notion that the emptiness of conditioned phenomena is impermanent, do not engage with the notion that the emptiness of conditioned phenomena is happiness, do not engage with the notion that the emptiness of conditioned phenomena is suffering, do not engage with the notion that the emptiness of conditioned phenomena is self, do not engage with the notion that the emptiness of conditioned phenomena is nonself, do not engage with the notion that the emptiness of conditioned phenomena is at peace, do not engage with the notion that the emptiness of conditioned phenomena is not at peace, do not engage with the notion that the emptiness of conditioned phenomena is empty, do not engage with the notion that the emptiness of conditioned phenomena is not empty, do not engage with the notion that the emptiness of conditioned phenomena has a sign, do not engage with the notion that the emptiness of conditioned phenomena is signless, do not engage with the notion that the emptiness of conditioned phenomena is with wishes, do not engage with the notion that the emptiness of conditioned phenomena is wishless, do not engage with the notion that the emptiness of conditioned phenomena is void, and do not engage with the notion that the emptiness of conditioned phenomena is not void.

They do not engage with the emptiness of unconditioned phenomena. They do not engage with a mental image of the emptiness of unconditioned phenomena. They do not engage with the notion that the emptiness of unconditioned phenomena is permanent, do not engage with the notion that the emptiness of unconditioned phenomena is impermanent, do not engage with the notion that the emptiness of unconditioned phenomena is happiness, do not engage with the notion that the emptiness of unconditioned phenomena is suffering, do not engage with the notion that the emptiness of unconditioned phenomena is self, do not engage with the notion that the emptiness of unconditioned phenomena is nonself, do not engage with the notion that the emptiness of unconditioned phenomena is at peace, do not engage with the notion that the emptiness of unconditioned phenomena is not at peace, do not engage with the notion that the emptiness of unconditioned phenomena is empty, do not engage with the notion that the emptiness of unconditioned phenomena is not empty, do not engage with the notion that the emptiness of unconditioned phenomena F.156.a has a sign, do not engage with the notion that the emptiness of unconditioned phenomena is signless, do not engage with the notion that the emptiness of unconditioned phenomena is with wishes, do not engage with the notion that the emptiness of unconditioned phenomena is wishless, do not engage with the notion that the emptiness of unconditioned phenomena is void, and do not engage with the notion that the emptiness of unconditioned phenomena is not void. They do not engage with the emptiness of the unlimited. They do not engage with a mental image of the emptiness of the unlimited. They do not engage with the notion that the emptiness of the unlimited is permanent, do not engage with the notion that the emptiness of the unlimited is impermanent, do not engage with the notion that the emptiness of the unlimited is happiness, do not engage with the notion that the emptiness of the unlimited is suffering, do not engage with the notion that the emptiness of the unlimited is self, do not engage with the notion that the emptiness of the unlimited is nonself, do not engage with the notion that the emptiness of the unlimited is at peace, do not engage with the notion that the emptiness of the unlimited is not at peace, do not engage with the notion that the emptiness of the unlimited is empty, do not engage with the notion that the emptiness of the unlimited is not empty, do not engage with the notion that the emptiness of the unlimited has a sign, do not engage with the notion that the emptiness of the unlimited is signless, do not engage with the notion that the emptiness of the unlimited is with wishes, do not engage with the notion that the emptiness of the unlimited is wishless, do not engage with the notion that the emptiness of the unlimited is void, and do not engage with the notion that the emptiness of the unlimited is not void.

They do not engage with the emptiness of that which has neither beginning nor end. They do not engage with a mental image of the emptiness of that which has neither beginning nor end. They do not engage with the notion that the emptiness of that which has neither beginning nor end is permanent, do not engage with the notion that the emptiness of that which has neither beginning nor end F.156.b is impermanent, do not engage with the notion that the emptiness of that which has neither beginning nor end is happiness, do not engage with the notion that the emptiness of that which has neither beginning nor end is suffering, do not engage with the notion that the emptiness of that which has neither beginning nor end is self, do not engage with the notion that the emptiness of that which has neither beginning nor end is nonself, do not engage with the notion that the emptiness of that which has neither beginning nor end is at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is not at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is empty, do not engage with the notion that the emptiness of that which has neither beginning nor end is not empty, do not engage with the notion that the emptiness of that which has neither beginning nor end has a sign, do not engage with the notion that the emptiness of that which has neither beginning nor end is signless, do not engage with the notion that the emptiness of that which has neither beginning nor end is with wishes, do not engage with the notion that the emptiness of that which has neither beginning nor end is wishless, do not engage with the notion that the emptiness of that which has neither beginning nor end is void, and do not engage with the notion that the emptiness of that which has neither beginning nor end is not void.

They do not engage with the emptiness of nonexclusion. They do not engage with a mental image of the emptiness of nonexclusion. They do not engage with the notion that the emptiness of nonexclusion is permanent, do not engage with the notion that the emptiness of nonexclusion is impermanent, do not engage with the notion that the emptiness of nonexclusion is happiness, do not engage with the notion that the emptiness of nonexclusion is suffering, do not engage with the notion that the emptiness of nonexclusion is self, do not engage with the notion that the emptiness of nonexclusion is nonself, do not engage with the notion that the emptiness of nonexclusion is at peace, do not engage with the notion that the emptiness of nonexclusion is not at peace, do not engage with the notion that the emptiness of nonexclusion is empty, do not engage with the notion that the emptiness of nonexclusion is not empty, do not engage with the notion that the emptiness of nonexclusion has a sign, do not engage with the notion that the emptiness of nonexclusion is signless, do not engage with the notion that the emptiness of nonexclusion F.157.a is with wishes, do not engage with the notion that the emptiness of nonexclusion is wishless, do not engage with the notion that the emptiness of nonexclusion is void, and do not engage with the notion that the emptiness of nonexclusion is not void. They do not engage with the emptiness of inherent nature. They do not engage with a mental image of the emptiness of inherent nature. They do not engage with the notion that the emptiness of inherent nature is permanent, do not engage with the notion that the emptiness of inherent nature is impermanent, do not engage with the notion that the emptiness of inherent nature is happiness, do not engage with the notion that the emptiness of inherent nature is suffering, do not engage with the notion that the emptiness of inherent nature is self, do not engage with the notion that the emptiness of inherent nature is nonself, do not engage with the notion that the emptiness of inherent nature is at peace, do not engage with the notion that the emptiness of inherent nature is not at peace, do not engage with the notion that the emptiness of inherent nature is empty, do not engage with the notion that the emptiness of inherent nature is not empty, do not engage with the notion that the emptiness of inherent nature has a sign, do not engage with the notion that the emptiness of inherent nature is signless, do not engage with the notion that the emptiness of inherent nature is with wishes, do not engage with the notion that the emptiness of inherent nature is wishless, do not engage with the notion that the emptiness of inherent nature is void, and do not engage with the notion that the emptiness of inherent nature is not void.

They do not engage with the emptiness of all phenomena. They do not engage with a mental image of the emptiness of all phenomena. They do not engage with the notion that the emptiness of all phenomena is permanent, do not engage with the notion that the emptiness of all phenomena is impermanent, do not engage with the notion that the emptiness of all phenomena is happiness, do not engage with the notion that the emptiness of all phenomena is suffering, do not engage with the notion that the emptiness of all phenomena is self, do not engage with the notion that the emptiness of all phenomena is nonself, do not engage with the notion that the emptiness of all phenomena is at peace, do not engage with the notion that the emptiness of all phenomena is not at peace, do not engage with the notion that F.157.b the emptiness of all phenomena is empty, do not engage with the notion that the emptiness of all phenomena is not empty, do not engage with the notion that the emptiness of all phenomena has a sign, do not engage with the notion that the emptiness of all phenomena is signless, do not engage with the notion that the emptiness of all phenomena is with wishes, do not engage with the notion that the emptiness of all phenomena is wishless, do not engage with the notion that the emptiness of all phenomena is void, and do not engage with the notion that the emptiness of all phenomena is not void. They do not engage with the emptiness of intrinsic defining characteristics. They do not engage with a mental image of the emptiness of intrinsic defining characteristics. They do not engage with the notion that the emptiness of intrinsic defining characteristics is permanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is impermanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is happiness, do not engage with the notion that the emptiness of intrinsic defining characteristics is suffering, do not engage with the notion that the emptiness of intrinsic defining characteristics is self, do not engage with the notion that the emptiness of intrinsic defining characteristics is nonself, do not engage with the notion that the emptiness of intrinsic defining characteristics is at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is not at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is empty, do not engage with the notion that the emptiness of intrinsic defining characteristics is not empty, do not engage with the notion that the emptiness of intrinsic defining characteristics has a sign, do not engage with the notion that the emptiness of intrinsic defining characteristics is signless, do not engage with the notion that the emptiness of intrinsic defining characteristics is with wishes, do not engage with the notion that the emptiness of intrinsic defining characteristics is wishless, do not engage with the notion that the emptiness of intrinsic defining characteristics is void, and do not engage with the notion that the emptiness of intrinsic defining characteristics is not void.

They do not engage with the emptiness of that which cannot be apprehended. They do not engage with a mental image of the emptiness of that which cannot be apprehended. They do not engage with the notion that the emptiness of that which cannot be apprehended is permanent, do not engage with the notion that the emptiness of that which cannot be apprehended is impermanent, do not engage with the notion that the emptiness F.158.a of that which cannot be apprehended is happiness, do not engage with the notion that the emptiness of that which cannot be apprehended is suffering, do not engage with the notion that the emptiness of that which cannot be apprehended is self, do not engage with the notion that the emptiness of that which cannot be apprehended is nonself, do not engage with the notion that the emptiness of that which cannot be apprehended is at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is not at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is empty, do not engage with the notion that the emptiness of that which cannot be apprehended is not empty, do not engage with the notion that the emptiness of that which cannot be apprehended has a sign, do not engage with the notion that the emptiness of that which cannot be apprehended is signless, do not engage with the notion that the emptiness of that which cannot be apprehended is with wishes, do not engage with the notion that the emptiness of that which cannot be apprehended is wishless, do not engage with the notion that the emptiness of that which cannot be apprehended is void, and do not engage with the notion that the emptiness of that which cannot be apprehended is not void. They do not engage with the emptiness of nonentities. They do not engage with a mental image of the emptiness of nonentities.

They do not engage with the notion that the emptiness of nonentities is permanent, do not engage with the notion that the emptiness of nonentities is impermanent, do not engage with the notion that the emptiness of nonentities is happiness, do not engage with the notion that the emptiness of nonentities is suffering, do not engage with the notion that the emptiness of nonentities is self, do not engage with the notion that the emptiness of nonentities is nonself, do not engage with the notion that the emptiness of nonentities is at peace, do not engage with the notion that the emptiness of nonentities is not at peace, do not engage with the notion that the emptiness of nonentities is empty, do not engage with the notion that the emptiness of nonentities is not empty, do not engage with the notion that the emptiness of nonentities has a sign, do not engage with the notion that the emptiness of nonentities is signless, do not engage with the notion that the emptiness of nonentities is with wishes, do not engage with the notion that the emptiness of nonentities is wishless, do not engage with the notion that the emptiness of nonentities is void, and do not engage with the notion that the emptiness of nonentities is not void.F.158.b They do not engage with the emptiness of essential nature. They do not engage with a mental image of the emptiness of essential nature. They do not engage with the notion that the emptiness of essential nature is permanent, do not engage with the notion that the emptiness of essential nature is impermanent, do not engage with the notion that the emptiness of essential nature is happiness, do not engage with the notion that the emptiness of essential nature is suffering, do not engage with the notion that the emptiness of essential nature is self, do not engage with the notion that the emptiness of essential nature is nonself, do not engage with the notion that the emptiness of essential nature is at peace, do not engage with the notion that the emptiness of essential nature is not at peace, do not engage with the notion that the emptiness of essential nature is empty, do not engage with the notion that the emptiness of essential nature is not empty, do not engage with the notion that the emptiness of essential nature has a sign, do not engage with the notion that the emptiness of essential nature is signless, do not engage with the notion that the emptiness of essential nature is with wishes, do not engage with the notion that the emptiness of essential nature is wishless, do not engage with the notion that the emptiness of essential nature is void, and do not engage with the notion that the emptiness of essential nature is not void.

They do not engage with the emptiness of an essential nature of nonentities. They do not engage with a mental image of the emptiness of an essential nature of nonentities. They do not engage with the notion that the emptiness of an essential nature of nonentities is permanent, do not engage with the notion that the emptiness of an essential nature of nonentities is impermanent, do not engage with the notion that the emptiness of an essential nature of nonentities is happiness, do not engage with the notion that the emptiness of an essential nature of nonentities is suffering, do not engage with the notion that the emptiness of an essential nature of nonentities is self, do not engage with the notion that the emptiness of an essential nature of nonentities is nonself, do not engage with the notion that the emptiness of an essential nature of nonentities is at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is not at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is empty, do not engage with the notion that the emptiness of an essential nature of nonentities is not empty, do not engage with the notion that the emptiness of an essential nature of nonentities has a sign,F.159.a do not engage with the notion that the emptiness of an essential nature of nonentities is signless, do not engage with the notion that the emptiness of an essential nature of nonentities is with wishes, do not engage with the notion that the emptiness of an essential nature of nonentities is wishless, do not engage with the notion that the emptiness of an essential nature of nonentities is void, and do not engage with the notion that the emptiness of an essential nature of nonentities is not void.

“They do not engage with the applications of mindfulness. They do not engage with mental images of the applications of mindfulness. They do not engage with the notion that the applications of mindfulness are permanent, do not engage with the notion that the applications of mindfulness are impermanent, do not engage with the notion that the applications of mindfulness are happiness, do not engage with the notion that the applications of mindfulness are suffering, do not engage with the notion that the applications of mindfulness are self, do not engage with the notion that the applications of mindfulness are nonself, do not engage with the notion that the applications of mindfulness are at peace, do not engage with the notion that the applications of mindfulness are not at peace, do not engage with the notion that the applications of mindfulness are empty, do not engage with the notion that the applications of mindfulness are not empty, do not engage with the notion that the applications of mindfulness have a sign, do not engage with the notion that the applications of mindfulness are signless, do not engage with the notion that the applications of mindfulness are with wishes, do not engage with the notion that the applications of mindfulness are wishless, do not engage with the notion that the applications of mindfulness are void, and do not engage with the notion that the applications of mindfulness are not void. They do not engage with the correct exertions. They do not engage with mental images of the correct exertions. They do not engage with the notion that the correct exertions are permanent, do not engage with the notion that the correct exertions are impermanent, do not engage with the notion that the correct exertions are happiness, do not engage with the notion that the correct exertions F.159.b are suffering, do not engage with the notion that the correct exertions are self, do not engage with the notion that the correct exertions are nonself, do not engage with the notion that the correct exertions are at peace, do not engage with the notion that the correct exertions are not at peace, do not engage with the notion that the correct exertions are empty, do not engage with the notion that the correct exertions are not empty, do not engage with the notion that the correct exertions have a sign, do not engage with the notion that the correct exertions are signless, do not engage with the notion that the correct exertions are with wishes, do not engage with the notion that the correct exertions are wishless, do not engage with the notion that the correct exertions are void, and do not engage with the notion that the correct exertions are not void.

They do not engage with the supports for miraculous ability. They do not engage with mental images of the supports for miraculous ability. They do not engage with the notion that the supports for miraculous ability are permanent, do not engage with the notion that the supports for miraculous ability are impermanent, do not engage with the notion that the supports for miraculous ability are happiness, do not engage with the notion that the supports for miraculous ability are suffering, do not engage with the notion that the supports for miraculous ability are self, do not engage with the notion that the supports for miraculous ability are nonself, do not engage with the notion that the supports for miraculous ability are at peace, do not engage with the notion that the supports for miraculous ability are not at peace, do not engage with the notion that the supports for miraculous ability are empty, do not engage with the notion that the supports for miraculous ability are not empty, do not engage with the notion that the supports for miraculous ability have a sign, do not engage with the notion that the supports for miraculous ability are signless, do not engage with the notion that the supports for miraculous ability are with wishes, do not engage with the notion that the supports for miraculous ability are wishless, do not engage with the notion that the supports for miraculous ability are void, and do not engage with the notion that the supports for miraculous ability are not void.F.160.a They do not engage with the faculties. They do not engage with mental images of the faculties. They do not engage with the notion that the faculties are permanent, do not engage with the notion that the faculties are impermanent, do not engage with the notion that the faculties are happiness, do not engage with the notion that the faculties are suffering, do not engage with the notion that the faculties are self, do not engage with the notion that the faculties are nonself, do not engage with the notion that the faculties are at peace, do not engage with the notion that the faculties are not at peace, do not engage with the notion that the faculties are empty, do not engage with the notion that the faculties are not empty, do not engage with the notion that the faculties have a sign, do not engage with the notion that the faculties are signless, do not engage with the notion that the faculties are with wishes, do not engage with the notion that the faculties are wishless, do not engage with the notion that the faculties are void, and do not engage with the notion that the faculties are not void.

They do not engage with the powers. They do not engage with mental images of the powers. They do not engage with the notion that the powers are permanent, do not engage with the notion that the powers are impermanent, do not engage with the notion that the powers are happiness, do not engage with the notion that the powers are suffering, do not engage with the notion that the powers are self, do not engage with the notion that the powers are nonself, do not engage with the notion that the powers are at peace, do not engage with the notion that the powers are not at peace, do not engage with the notion that the powers are empty, do not engage with the notion that the powers are not empty, do not engage with the notion that the powers have a sign, do not engage with the notion that the powers are signless, do not engage with the notion that the powers are with wishes, do not engage with the notion that the powers are wishless, do not engage with the notion that the powers are void, and do not engage with the notion that the powers are not void. They do not engage with the branches of enlightenment. They do not engage with mental images of the branches of enlightenment. They do not engage with the notion that the branches of enlightenment are permanent, do not engage with the notion that the branches of enlightenment are impermanent, do not engage with F.160.b the notion that the branches of enlightenment are happiness, do not engage with the notion that the branches of enlightenment are suffering, do not engage with the notion that the branches of enlightenment are self, do not engage with the notion that the branches of enlightenment are nonself, do not engage with the notion that the branches of enlightenment are at peace, do not engage with the notion that the branches of enlightenment are not at peace, do not engage with the notion that the branches of enlightenment are empty, do not engage with the notion that the branches of enlightenment are not empty, do not engage with the notion that the branches of enlightenment have a sign, do not engage with the notion that the branches of enlightenment are signless, do not engage with the notion that the branches of enlightenment are with wishes, do not engage with the notion that the branches of enlightenment are wishless, do not engage with the notion that the branches of enlightenment are void, and do not engage with the notion that the branches of enlightenment are not void.

They do not engage with the noble eightfold path. They do not engage with a mental image of the noble eightfold path. They do not engage with the notion that the noble eightfold path is permanent, do not engage with the notion that the noble eightfold path is impermanent, do not engage with the notion that the noble eightfold path is happiness, do not engage with the notion that the noble eightfold path is suffering, do not engage with the notion that the noble eightfold path is self, do not engage with the notion that the noble eightfold path is nonself, do not engage with the notion that the noble eightfold path is at peace, do not engage with the notion that the noble eightfold path is not at peace, do not engage with the notion that the noble eightfold path is empty, do not engage with the notion that the noble eightfold path is not empty, do not engage with the notion that the noble eightfold path has a sign, do not engage with the notion that the noble eightfold path is signless, do not engage with the notion that the noble eightfold path F.161.a is with wishes, do not engage with the notion that the noble eightfold path is wishless, do not engage with the notion that the noble eightfold path is void, and do not engage with the notion that the noble eightfold path is not void.

“They do not engage with the truths of the noble ones. They do not engage with mental images of the truths of the noble ones. They do not engage with the notion that the truths of the noble ones are permanent, do not engage with the notion that the truths of the noble ones are impermanent, do not engage with the notion that the truths of the noble ones are happiness, do not engage with the notion that the truths of the noble ones are suffering, do not engage with the notion that the truths of the noble ones are self, do not engage with the notion that the truths of the noble ones are nonself, do not engage with the notion that the truths of the noble ones are at peace, do not engage with the notion that the truths of the noble ones are not at peace, do not engage with the notion that the truths of the noble ones are empty, do not engage with the notion that the truths of the noble ones are not empty, do not engage with the notion that the truths of the noble ones have a sign, do not engage with the notion that the truths of the noble ones are signless, do not engage with the notion that the truths of the noble ones are with wishes, do not engage with the notion that the truths of the noble ones are wishless, do not engage with the notion that the truths of the noble ones are void, and do not engage with the notion that the truths of the noble ones are not void. They do not engage with the meditative concentrations. They do not engage with mental images of the meditative concentrations. They do not engage with the notion that the meditative concentrations are permanent, do not engage with the notion that the meditative concentrations are impermanent, do not engage with the notion that the meditative concentrations are happiness, do not engage with the notion that the meditative concentrations are suffering, do not engage with the notion that the meditative concentrations are self, do not engage with the notion that the meditative concentrations are nonself,F.161.b do not engage with the notion that the meditative concentrations are at peace, do not engage with the notion that the meditative concentrations are not at peace, do not engage with the notion that the meditative concentrations are empty, do not engage with the notion that the meditative concentrations are not empty, do not engage with the notion that the meditative concentrations have a sign, do not engage with the notion that the meditative concentrations are signless, do not engage with the notion that the meditative concentrations are with wishes, do not engage with the notion that the meditative concentrations are wishless, do not engage with the notion that the meditative concentrations are void, and do not engage with the notion that the meditative concentrations are not void.

They do not engage with the immeasurable attitudes. They do not engage with mental images of the immeasurable attitudes. They do not engage with the notion that the immeasurable attitudes are permanent, do not engage with the notion that the immeasurable attitudes are impermanent, do not engage with the notion that the immeasurable attitudes are happiness, do not engage with the notion that the immeasurable attitudes are suffering, do not engage with the notion that the immeasurable attitudes are self, do not engage with the notion that the immeasurable attitudes are nonself, do not engage with the notion that the immeasurable attitudes are at peace, do not engage with the notion that the immeasurable attitudes are not at peace, do not engage with the notion that the immeasurable attitudes are empty, do not engage with the notion that the immeasurable attitudes are not empty, do not engage with the notion that the immeasurable attitudes have a sign, do not engage with the notion that the immeasurable attitudes are signless, do not engage with the notion that the immeasurable attitudes are with wishes, do not engage with the notion that the immeasurable attitudes are wishless, do not engage with the notion that the immeasurable attitudes are void, and do not engage with the notion that the immeasurable attitudes are not void. They do not engage with the formless absorptions. They do not engage with mental images of the formless absorptions. They do not engage with the notion that the formless absorptions are permanent, do not engage with the notion that the formless absorptions are impermanent, do not engage with the notion that F.162.a the formless absorptions are happiness, do not engage with the notion that the formless absorptions are suffering, do not engage with the notion that the formless absorptions are self, do not engage with the notion that the formless absorptions are nonself, do not engage with the notion that the formless absorptions are at peace, do not engage with the notion that the formless absorptions are not at peace, do not engage with the notion that the formless absorptions are empty, do not engage with the notion that the formless absorptions are not empty, do not engage with the notion that the formless absorptions have a sign, do not engage with the notion that the formless absorptions are signless, do not engage with the notion that the formless absorptions are with wishes, do not engage with the notion that the formless absorptions are wishless, do not engage with the notion that the formless absorptions are void, and do not engage with the notion that the formless absorptions are not void.

They do not engage with the liberations. They do not engage with mental images of the liberations. They do not engage with the notion that the liberations are permanent, do not engage with the notion that the liberations are impermanent, do not engage with the notion that the liberation are happiness, do not engage with the notion that the liberations are suffering, do not engage with the notion that the liberations are self, do not engage with the notion that the liberations are nonself, do not engage with the notion that the liberations are at peace, do not engage with the notion that the liberations are not at peace, do not engage with the notion that the liberations are empty, do not engage with the notion that the liberations are not empty, do not engage with the notion that the liberations have a sign,F.162.b do not engage with the notion that the liberations are signless, do not engage with the notion that the liberations are with wishes, do not engage with the notion that the liberations are wishless, do not engage with the notion that the liberations are void, and do not engage with the notion that the liberations are not void. They do not engage with the serial steps of meditative absorption. They do not engage with mental images of the serial steps of meditative absorption. They do not engage with the notion that the serial steps of meditative absorption are permanent, do not engage with the notion that the serial steps of meditative absorption are impermanent, do not engage with the notion that the serial steps of meditative absorption are happiness, do not engage with the notion that the serial steps of meditative absorption are suffering, do not engage with the notion that the serial steps of meditative absorption are self, do not engage with the notion that the serial steps of meditative absorption are nonself, do not engage with the notion that the serial steps of meditative absorption are at peace, do not engage with the notion that the serial steps of meditative absorption are not at peace, do not engage with the notion that the serial steps of meditative absorption are empty, do not engage with the notion that the serial steps of meditative absorption are not empty, do not engage with the notion that the serial steps of meditative absorption have a sign, do not engage with the notion that the serial steps of meditative absorption are signless, do not engage with the notion that the serial steps of meditative absorption are with wishes, do not engage with the notion that the serial steps of meditative absorption are wishless, do not engage with the notion that the serial steps of meditative absorption are void, and do not engage with the notion that the serial steps of meditative absorption are not void.

They do not engage with the emptiness,F.163.a signlessness, and wishlessness gateways to liberation. They do not engage with mental images of the emptiness, signlessness, and wishlessness gateways to liberation. They do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are self, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are signless, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are with wishes, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, do not engage with the notion that the emptiness, signlessness, and wishlessness F.163.b gateways to liberation are void, and do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void.

They do not engage with the extrasensory powers. They do not engage with mental images of the extrasensory powers. They do not engage with the notion that the extrasensory powers are permanent, do not engage with the notion that the extrasensory powers are impermanent, do not engage with the notion that the extrasensory powers are happiness, do not engage with the notion that the extrasensory powers are suffering, do not engage with the notion that the extrasensory powers are self, do not engage with the notion that the extrasensory powers are nonself, do not engage with the notion that the extrasensory powers are at peace, do not engage with the notion that the extrasensory powers are not at peace, do not engage with the notion that the extrasensory powers are empty, do not engage with the notion that the extrasensory powers are not empty, do not engage with the notion that the extrasensory powers have a sign, do not engage with the notion that the extrasensory powers are signless, do not engage with the notion that the extrasensory powers are with wishes, do not engage with the notion that the extrasensory powers are wishless, do not engage with the notion that the extrasensory powers are void, and do not engage with the notion that the extrasensory powers are not void. They do not engage with the meditative stabilities. They do not engage with mental images of the meditative stabilities. They do not engage with the notion that the meditative stabilities are permanent, do not engage with the notion that the meditative stabilities are impermanent, do not engage with the notion that the meditative stabilities are happiness, do not engage with the notion that the meditative stabilities are suffering, do not engage with the notion that the meditative stabilities are self, do not engage with the notion that the meditative stabilities are nonself, do not engage with the notion that the meditative stabilities are at peace, do not engage with the notion that the meditative stabilities are not at peace, do not engage with the notion that the meditative stabilities are empty, do not engage with the notion that the meditative stabilities F.164.a are not empty, do not engage with the notion that the meditative stabilities have a sign, do not engage with the notion that the meditative stabilities are signless, do not engage with the notion that the meditative stabilities are with wishes, do not engage with the notion that the meditative stabilities are wishless, do not engage with the notion that the meditative stabilities are void, and do not engage with the notion that the meditative stabilities are not void.

They do not engage with the dhāraṇī gateways. They do not engage with mental images of the dhāraṇī gateways. They do not engage with the notion that the dhāraṇī gateways are permanent, do not engage with the notion that the dhāraṇī gateways are impermanent, do not engage with the notion that the dhāraṇī gateways are happiness, do not engage with the notion that the dhāraṇī gateways are suffering, do not engage with the notion that the dhāraṇī gateways are self, do not engage with the notion that the dhāraṇī gateways are nonself, do not engage with the notion that the dhāraṇī gateways are at peace, do not engage with the notion that the dhāraṇī gateways are not at peace, do not engage with the notion that the dhāraṇī gateways are empty, do not engage with the notion that the dhāraṇī gateways are not empty, do not engage with the notion that the dhāraṇī gateways have a sign, do not engage with the notion that the dhāraṇī gateways are signless, do not engage with the notion that the dhāraṇī gateways are with wishes, do not engage with the notion that the dhāraṇī gateways are wishless, do not engage with the notion that the dhāraṇī gateways are void, and do not engage with the notion that the dhāraṇī gateways are not void.

“They do not engage with the powers of the tathāgatas. They do not engage with mental images of the powers of the tathāgatas. They do not engage with the notion that the powers of the tathāgatas are permanent, do not engage with the notion that the powers of the tathāgatas are impermanent, do not engage with the notion that the powers of the tathāgatas are happiness, do not engage with the notion that the powers of the tathāgatas are suffering, do not engage with the notion that the powers of the tathāgatas F.164.b are self, do not engage with the notion that the powers of the tathāgatas are nonself, do not engage with the notion that the powers of the tathāgatas are at peace, do not engage with the notion that the powers of the tathāgatas are not at peace, do not engage with the notion that the powers of the tathāgatas are empty, do not engage with the notion that the powers of the tathāgatas are not empty, do not engage with the notion that the powers of the tathāgatas have a sign, do not engage with the notion that the powers of the tathāgatas are signless, do not engage with the notion that the powers of the tathāgatas are with wishes, do not engage with the notion that the powers of the tathāgatas are wishless, do not engage with the notion that the powers of the tathāgatas are void, and do not engage with the notion that the powers of the tathāgatas are not void. They do not engage with the fearlessnesses. They do not engage with mental images of the fearlessnesses. They do not engage with the notion that the fearlessnesses are permanent, do not engage with the notion that the fearlessnesses are impermanent, do not engage with the notion that the fearlessnesses are happiness, do not engage with the notion that the fearlessnesses are suffering, do not engage with the notion that the fearlessnesses are self, do not engage with the notion that the fearlessnesses are nonself, do not engage with the notion that the fearlessnesses are at peace, do not engage with the notion that the fearlessnesses are not at peace, do not engage with the notion that the fearlessnesses are empty, do not engage with the notion that the fearlessnesses are not empty, do not engage with the notion that the fearlessnesses have a sign, do not engage with the notion that the fearlessnesses are signless, do not engage with the notion that the fearlessnesses are with wishes, do not engage with the notion that the fearlessnesses are wishless, do not engage with the notion that the fearlessnesses are void, and do not engage with the notion that the fearlessnesses are not void.

They do not engage with F.165.a the kinds of exact knowledge. They do not engage with mental images of the kinds of exact knowledge. They do not engage with the notion that the kinds of exact knowledge are permanent, do not engage with the notion that the kinds of exact knowledge are impermanent, do not engage with the notion that the kinds of exact knowledge are happiness, do not engage with the notion that the kinds of exact knowledge are suffering, do not engage with the notion that the kinds of exact knowledge are self, do not engage with the notion that the kinds of exact knowledge are nonself, do not engage with the notion that the kinds of exact knowledge are at peace, do not engage with the notion that the kinds of exact knowledge are not at peace, do not engage with the notion that the kinds of exact knowledge are empty, do not engage with the notion that the kinds of exact knowledge are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the kinds of exact knowledge are signless, do not engage with the notion that the kinds of exact knowledge are with wishes, do not engage with the notion that the kinds of exact knowledge are wishless, do not engage with the notion that the kinds of exact knowledge are void, and do not engage with the notion that the kinds of exact knowledge are not void. They do not engage with great compassion. They do not engage with a mental image of great compassion. They do not engage with the notion that great compassion is permanent, do not engage with the notion that great compassion is impermanent, do not engage with the notion that great compassion is happiness, do not engage with the notion that great compassion is suffering, do not engage with the notion that great compassion is self, do not engage with the notion that great compassion is nonself, do not engage with the notion that great compassion is at peace, do not engage with the notion that great compassion is not at peace, do not engage with the notion that great compassion is empty, do not engage with the notion that great compassion is not empty, do not engage with the notion that great compassion has a sign, do not engage with the notion that great F.165.b compassion is signless, do not engage with the notion that great compassion is with wishes, do not engage with the notion that great compassion is wishless, do not engage with the notion that great compassion is void, and do not engage with the notion that great compassion is not void.

They do not engage with the distinct qualities of the buddhas. They do not engage with mental images of the distinct qualities of the buddhas. They do not engage with the notion that the distinct qualities of the buddhas are permanent, do not engage with the notion that the distinct qualities of the buddhas are impermanent, do not engage with the notion that the distinct qualities of the buddhas are happiness, do not engage with the notion that the distinct qualities of the buddhas are suffering, do not engage with the notion that the distinct qualities of the buddhas are self, do not engage with the notion that the distinct qualities of the buddhas are nonself, do not engage with the notion that the distinct qualities of the buddhas are at peace, do not engage with the notion that the distinct qualities of the buddhas are not at peace, do not engage with the notion that the distinct qualities of the buddhas are empty, do not engage with the notion that the distinct qualities of the buddhas are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the distinct qualities of the buddhas are signless, do not engage with the notion that the distinct qualities of the buddhas are with wishes, do not engage with the notion that the distinct qualities of the buddhas are wishless, do not engage with the notion that the distinct qualities of the buddhas are void, and do not engage with the notion that the distinct qualities of the buddhas are not void.F.166.aB13

“If you ask why, Venerable Śāradvatīputra, it is because that emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and physical forms are indeed emptiness. That emptiness of feelings is not feelings. Feelings are not other than emptiness, nor is emptiness other than feelings. Emptiness is indeed feelings, and feelings are indeed emptiness. That emptiness of perceptions is not perceptions. Perceptions are not other than emptiness, nor is emptiness other than perceptions. Emptiness is indeed perceptions, and perceptions are indeed emptiness. That emptiness of formative predispositions is not formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness.

“That emptiness of the eyes is not the eyes. The eyes are not other than emptiness, nor is emptiness other than the eyes. Emptiness is indeed the eyes, and the eyes are indeed emptiness. That emptiness of the ears is not the ears. The ears are not other than emptiness, nor is emptiness other than the ears. Emptiness is indeed the ears, and the ears are indeed emptiness. That emptiness of the nose is not the nose. The nose is not other than emptiness, nor is emptiness other than F.166.b the nose. Emptiness is indeed the nose, and the nose is indeed emptiness. That emptiness of the tongue is not the tongue. The tongue is not other than emptiness, nor is emptiness other than the tongue. Emptiness is indeed the tongue, and the tongue is indeed emptiness. That emptiness of the body is not the body. The body is not other than emptiness, nor is emptiness other than the body. Emptiness is indeed the body, and the body is indeed emptiness. That emptiness of the mental faculty is not the mental faculty. The mental faculty is not other than emptiness, nor is emptiness other than the mental faculty. Emptiness is indeed the mental faculty, and the mental faculty is indeed emptiness.

“That emptiness of sights is not sights. Sights are not other than emptiness, nor is emptiness other than sights. Emptiness is indeed sights, and sights are indeed emptiness. That emptiness of sounds is not sounds. Sounds are not other than emptiness, nor is emptiness other than sounds. Emptiness is indeed sounds, and sound are indeed emptiness. That emptiness of odors is not odors. Odors are not other than emptiness, nor is emptiness other than odors. Emptiness is indeed odors, and odors are indeed emptiness. That emptiness of tastes is not tastes. Tastes are not other than emptiness, nor is emptiness other than tastes. Emptiness is indeed tastes, and tastes are indeed emptiness. That emptiness of tangibles is not tangibles. Tangibles are not other than emptiness, nor is emptiness other than tangibles. Emptiness is indeed tangibles, and tangibles are indeed emptiness. That emptiness of mental phenomena is not mental phenomena. Mental phenomena are not other than emptiness, nor is emptiness other than mental phenomena. F.167.a Emptiness is indeed mental phenomena, and mental phenomena are indeed emptiness.

“That emptiness of the sensory element of the eyes is not the sensory element of the eyes. The sensory element of the eyes is not other than emptiness, nor is emptiness other than the sensory element of the eyes. Emptiness is indeed the sensory element of the eyes, and the sensory element of the eyes is indeed emptiness. That emptiness of the sensory element of sights is not the sensory element of sights. The sensory element of sights is not other than emptiness, nor is emptiness other than the sensory element of sights. Emptiness is indeed the sensory element of sights, and the sensory element of sights is indeed emptiness. That emptiness of the sensory element of visual consciousness is not the sensory element of visual consciousness. The sensory element of visual consciousness is not other than emptiness, nor is emptiness other than the sensory element of visual consciousness. Emptiness is indeed the sensory element of visual consciousness, and the sensory element of visual consciousness is indeed emptiness.

“That emptiness of the sensory element of the ears is not the sensory element of the ears. The sensory element of the ears is not other than emptiness, nor is emptiness other than the sensory element of the ears. Emptiness is indeed the sensory element of the ears, and the sensory element of the ears is indeed emptiness. That emptiness of the sensory element of sounds is not the sensory element of sounds. The sensory element of sounds is not other than emptiness, nor is emptiness other than the sensory element of sounds. Emptiness is indeed the sensory element of sounds, and the sensory element of sounds is indeed emptiness. That emptiness of the sensory element of auditory consciousness is not the sensory element of auditory consciousness. The sensory element of auditory consciousness is not other than emptiness, nor is emptiness other than the sensory element of auditory consciousness. F.167.b Emptiness is indeed the sensory element of auditory consciousness, and the sensory element of auditory consciousness is indeed emptiness.

“That emptiness of the sensory element of the nose is not the sensory element of the nose. The sensory element of the nose is not other than emptiness, nor is emptiness other than the sensory element of the nose. Emptiness is indeed the sensory element of the nose, and the sensory element of the nose is indeed emptiness. That emptiness of the sensory element of odors is not the sensory element of odors. The sensory element of odors is not other than emptiness, nor is emptiness other than the sensory element of odors. Emptiness is indeed the sensory element of odors, and the sensory element of odors is indeed emptiness. That emptiness of the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness. The sensory element of olfactory consciousness is not other than emptiness, nor is emptiness other than the sensory element of olfactory consciousness. Emptiness is indeed the sensory element of olfactory consciousness, and the sensory element of olfactory consciousness is indeed emptiness.

“That emptiness of the sensory element of the tongue is not the sensory element of the tongue. The sensory element of the tongue is not other than emptiness, nor is emptiness other than the sensory element of the tongue. Emptiness is indeed the sensory element of the tongue, and the sensory element of the tongue is indeed emptiness. That emptiness of the sensory element of tastes is not the sensory element of tastes. The sensory element of tastes is not other than emptiness, nor is emptiness other than the sensory element of tastes. Emptiness is indeed the sensory element of tastes, and the sensory element of tastes is indeed emptiness. That emptiness of the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness. The sensory element of gustatory consciousness is not other than emptiness, nor is emptiness other than the sensory element of gustatory consciousness. Emptiness is indeed the sensory element of gustatory consciousness, and the sensory element of gustatory consciousness F.168.a is indeed emptiness.

“That emptiness of the sensory element of the body is not the sensory element of the body. The sensory element of the body is not other than emptiness, nor is emptiness other than the sensory element of the body. Emptiness is indeed the sensory element of the body, and the sensory element of the body is indeed emptiness. That emptiness of the sensory element of tangibles is not the sensory element of tangibles. The sensory element of tangibles is not other than emptiness, nor is emptiness other than the sensory element of tangibles. Emptiness is indeed the sensory element of tangibles, and the sensory element of tangibles is indeed emptiness. That emptiness of the sensory element of tactile consciousness is not the sensory element of tactile consciousness. The sensory element of tactile consciousness is not other than emptiness, nor is emptiness other than the sensory element of tactile consciousness. Emptiness is indeed the sensory element of tactile consciousness, and the sensory element of tactile consciousness is indeed emptiness.

“That emptiness of the sensory element of the mental faculty is not the sensory element of the mental faculty. The sensory element of the mental faculty is not other than emptiness, nor is emptiness other than the sensory element of the mental faculty. Emptiness is indeed the sensory element of the mental faculty, and the sensory element of the mental faculty is indeed emptiness. That emptiness of the sensory element of mental phenomena is not the sensory element of mental phenomena. The sensory element of mental phenomena is not other than emptiness, nor is emptiness other than the sensory element of mental phenomena. Emptiness is indeed the sensory element of mental phenomena, and the sensory element of mental phenomena is indeed emptiness. That emptiness of the sensory element of mental consciousness is not the sensory element of mental consciousness. The sensory element of mental consciousness is not other than emptiness, nor is emptiness other than the sensory element of mental consciousness. Emptiness F.168.b is indeed the sensory element of mental consciousness, and the sensory element of mental consciousness is indeed emptiness.

“That emptiness of the earth element is not the earth element. The earth element is not other than emptiness, nor is emptiness other than the earth element. Emptiness is indeed the earth element, and the earth element is indeed emptiness. That emptiness of the water element is not the water element. The water element is not other than emptiness, nor is emptiness other than the water element. Emptiness is indeed the water element, and the water element is indeed emptiness. That emptiness of the fire element is not the fire element. The fire element is not other than emptiness, nor is emptiness other than the fire element. Emptiness is indeed the fire element, and the fire element is indeed emptiness. That emptiness of the wind element is not the wind element. The wind element is not other than emptiness, nor is emptiness other than the wind element. Emptiness is indeed the wind element, and the wind element is indeed emptiness. That emptiness of the space element is not the space element. The space element is not other than emptiness, nor is emptiness other than the space element. Emptiness is indeed the space element, and the space element is indeed emptiness. That emptiness of the consciousness element is not the consciousness element. The consciousness element is not other than emptiness, nor is emptiness other than the consciousness element. Emptiness is indeed the consciousness element, and the consciousness element is indeed emptiness.

“That emptiness of ignorance is not ignorance. Ignorance is not other F.169.a than emptiness, nor is emptiness other than ignorance. Emptiness is indeed ignorance, and ignorance is indeed emptiness. That emptiness of formative predispositions is not the formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness. That emptiness of name and form is not name and form. Name and form are not other than emptiness, nor is emptiness other than name and form. Emptiness is indeed name and form, and name and form are indeed emptiness. That emptiness of the six sense fields is not the six sense fields. The six sense fields are not other than emptiness, nor is emptiness other than the six sense fields. Emptiness is indeed the six sense fields, and the six sense fields are indeed emptiness. That emptiness of sensory contact is not sensory contact. Sensory contact is not other than emptiness, nor is emptiness other than sensory contact. Emptiness is indeed sensory contact, and sensory contact is indeed emptiness. That emptiness of sensation is not sensation. Sensation is not other than emptiness, nor is emptiness other than sensation. Emptiness is indeed sensation, and sensation is indeed emptiness. That emptiness of craving is not craving. Craving is not other than emptiness, nor is emptiness other than craving.F.169.b Emptiness is indeed craving, and craving is indeed emptiness. That emptiness of grasping is not grasping. Grasping is not other than emptiness, nor is emptiness other than grasping.

Emptiness is indeed grasping, and grasping is indeed emptiness. That emptiness of the rebirth process is not the rebirth process. The rebirth process is not other than emptiness, nor is emptiness other than the rebirth process. Emptiness is indeed the rebirth process, and the rebirth process is indeed emptiness. That emptiness of birth is not birth.Birth is not other than emptiness, nor is emptiness other than birth. Emptiness is indeed birth and birth is indeed emptiness. That emptiness of aging and death is not aging and death. Aging and death are not other than emptiness, nor is emptiness other than aging and death. Emptiness is indeed aging and death, and aging and death are indeed emptiness.

“That emptiness of the perfection of generosity is not the perfection of generosity. The perfection of generosity is not other than emptiness, nor is emptiness other than the perfection of generosity. Emptiness is indeed the perfection of generosity, and the perfection of generosity is indeed emptiness. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline. The perfection of ethical discipline is not other than emptiness, nor is emptiness other than the perfection of ethical discipline. Emptiness is indeed the perfection of ethical discipline, and the perfection of ethical discipline is indeed emptiness. That emptiness of the perfection of tolerance is not the perfection of tolerance. The perfection of tolerance is not other than emptiness, nor is emptiness F.170.a other than the perfection of tolerance. Emptiness is indeed the perfection of tolerance, and the perfection of tolerance is indeed emptiness. That emptiness of the perfection of perseverance is not the perfection of perseverance. The perfection of perseverance is not other than emptiness, nor is emptiness other than the perfection of perseverance. Emptiness is indeed the perfection of perseverance, and the perfection of perseverance is indeed emptiness. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration. The perfection of meditative concentration is not other than emptiness, nor is emptiness other than the perfection of meditative concentration. Emptiness is indeed the perfection of meditative concentration, and the perfection of meditative concentration is indeed emptiness. That emptiness of the perfection of wisdom is not the perfection of wisdom. The perfection of wisdom is not other than emptiness, nor is emptiness other than the perfection of wisdom.

Emptiness is indeed the perfection of wisdom, and the perfection of wisdom is indeed emptiness.

“That emptiness of the emptiness of internal phenomena is not the emptiness of internal phenomena. The emptiness of internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of internal phenomena. Emptiness is indeed the emptiness of internal phenomena, and the emptiness of internal phenomena is indeed emptiness. That emptiness of the emptiness of external phenomena is not the emptiness of external phenomena. The emptiness of external phenomena is not other than emptiness, nor is emptiness other than the emptiness of external phenomena. Emptiness is indeed the emptiness of external phenomena, and the emptiness of external phenomena is indeed emptiness. That emptiness of the emptiness of external and internal phenomena F.170.b is not the emptiness of external and internal phenomena. The emptiness of external and internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of external and internal phenomena. Emptiness is indeed the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena is indeed emptiness. That emptiness of the emptiness of emptiness is not the emptiness of emptiness. The emptiness of emptiness is not other than emptiness, nor is emptiness other than the emptiness of emptiness. Emptiness is indeed the emptiness of emptiness, and the emptiness of emptiness is indeed emptiness. That emptiness of the emptiness of great extent is not the emptiness of great extent. The emptiness of great extent is not other than emptiness, nor is emptiness other than the emptiness of great extent. Emptiness is indeed the emptiness of great extent, and the emptiness of great extent is indeed emptiness. That emptiness of the emptiness of ultimate reality is not the emptiness of ultimate reality. The emptiness of ultimate reality is not other than emptiness, nor is emptiness other than the emptiness of ultimate reality.

Emptiness is indeed the emptiness of ultimate reality, and the emptiness of ultimate reality is indeed emptiness. That emptiness of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. The emptiness of conditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of conditioned phenomena. Emptiness is indeed the emptiness of conditioned phenomena, and the emptiness of conditioned phenomena is indeed emptiness. That emptiness of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. The emptiness of unconditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of unconditioned phenomena. Emptiness is indeed the emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena is indeed emptiness. That emptiness of the emptiness of the unlimited is not F.171.a the emptiness of the unlimited. The emptiness of the unlimited is not other than emptiness, nor is emptiness other than the emptiness of the unlimited. Emptiness is indeed the emptiness of the unlimited, and the emptiness of the unlimited is indeed emptiness. That emptiness of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. The emptiness of that which has neither beginning nor end is not other than emptiness, nor is emptiness other than the emptiness of that which has neither beginning nor end. Emptiness is indeed the emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end is indeed emptiness. That emptiness of the emptiness of nonexclusion is not the emptiness of nonexclusion. The emptiness of nonexclusion is not other than emptiness, nor is emptiness other than the emptiness of nonexclusion.

Emptiness is indeed the emptiness of nonexclusion, and the emptiness of nonexclusion is indeed emptiness. That emptiness of the emptiness of inherent nature is not the emptiness of inherent nature. The emptiness of inherent nature is not other than emptiness, nor is emptiness other than the emptiness of inherent nature. Emptiness is indeed the emptiness of inherent nature, and the emptiness of inherent nature is indeed emptiness. That emptiness of the emptiness of all phenomena is not the emptiness of all phenomena. The emptiness of all phenomena is not other than emptiness, nor is emptiness other than the emptiness of all phenomena. Emptiness is indeed the emptiness of all phenomena, and the emptiness of all phenomena is indeed emptiness. That emptiness of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. The emptiness of intrinsic defining characteristics is not other than F.171.b emptiness, nor is emptiness other than the emptiness of intrinsic defining characteristics. Emptiness is indeed the emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics is indeed emptiness. That emptiness of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. The emptiness of that which cannot be apprehended is not other than emptiness, nor is emptiness other than the emptiness of that which cannot be apprehended. Emptiness is indeed the emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended is indeed emptiness. That emptiness of the emptiness of nonentities is not the emptiness of nonentities. The emptiness of nonentities is not other than emptiness, nor is emptiness other than the emptiness of nonentities. Emptiness is indeed the emptiness of nonentities, and the emptiness of nonentities is indeed emptiness.

That emptiness of the emptiness of essential nature is not the emptiness of essential nature. The emptiness of essential nature is not other than emptiness, nor is emptiness other than the emptiness of essential nature. Emptiness is indeed the emptiness of essential nature, and the emptiness of essential nature is indeed emptiness. That emptiness of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The emptiness of an essential nature of nonentities is not other than emptiness, nor is emptiness other than the emptiness of an essential nature of nonentities. Emptiness is indeed the emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities is indeed emptiness.

“That emptiness of the four applications of mindfulness is not the applications of mindfulness. The applications of mindfulness are not other than emptiness, nor is emptiness other than the applications of mindfulness.F.172.a Emptiness is indeed the applications of mindfulness, and the applications of mindfulness are indeed emptiness. That emptiness of the four correct exertions is not the correct exertions. The correct exertions are not other than emptiness, nor is emptiness other than the correct exertions. Emptiness is indeed the correct exertions, and the correct exertions are indeed emptiness. That emptiness of the four supports for miraculous ability is not the supports for miraculous ability. The supports for miraculous ability are not other than emptiness, nor is emptiness other than the supports for miraculous ability. Emptiness is indeed the supports for miraculous ability, and the supports for miraculous ability are indeed emptiness. That emptiness of the five faculties is not the faculties. The faculties are not other than emptiness, nor is emptiness other than the faculties. Emptiness is indeed the faculties, and the faculties are indeed emptiness. That emptiness of the five powers is not the powers. The powers are not other than emptiness, nor is emptiness other than the powers. Emptiness is indeed the powers, and the powers are indeed emptiness. That emptiness of the seven branches of enlightenment is not the branches of enlightenment. The branches of enlightenment are not other than emptiness, nor is emptiness other than the branches of enlightenment. Emptiness is indeed the branches of enlightenment, and the branches of enlightenment are indeed emptiness. That emptiness of the noble eightfold path is not the noble eightfold path. The noble eightfold path is not other than emptiness,F.172.b nor is emptiness other than the noble eightfold path.

Emptiness is indeed the noble eightfold path, and the noble eightfold path is indeed emptiness.

“That emptiness of the four meditative concentrations is not the meditative concentrations. The meditative concentrations are not other than emptiness, nor is emptiness other than the meditative concentrations. Emptiness is indeed the meditative concentrations, and the meditative concentrations are indeed emptiness. That emptiness of the four immeasurable attitudes is not the immeasurable attitudes. The immeasurable attitudes are not other than emptiness, nor is emptiness other than the immeasurable attitudes. Emptiness is indeed the immeasurable attitudes, and the immeasurable attitudes are indeed emptiness. That emptiness of the four formless absorptions is not the formless absorptions. The formless absorptions are not other than emptiness, nor is emptiness other than the formless absorptions. Emptiness is indeed the formless absorptions, and the formless absorptions are indeed emptiness. That emptiness of the eight liberations is not the liberations. The liberations are not other than emptiness, nor is emptiness other than the liberations. Emptiness is indeed F.173.a the liberations, and the liberations are indeed emptiness. That emptiness of the nine serial steps of meditative absorption is not the serial steps of meditative absorption. The serial steps of meditative absorption are not other than emptiness, nor is emptiness other than the serial steps of meditative absorption. Emptiness is indeed the serial steps of meditative absorption, and the serial steps of meditative absorption are indeed emptiness. That emptiness of the emptiness, signlessness, and wishlessness gateways is not the emptiness, signlessness, and wishlessness gateways. The emptiness, signlessness, and wishlessness gateways are not other than emptiness, nor is emptiness other than the emptiness, signlessness, and wishlessness gateways. Emptiness is indeed the emptiness, signlessness, and wishlessness gateways, and the emptiness, signlessness, and wishlessness gateways are indeed emptiness.

That emptiness of the six extrasensory powers is not the extrasensory powers. The extrasensory powers are not other than emptiness, nor is emptiness other than the extrasensory powers. Emptiness is indeed the extrasensory powers, and the extrasensory powers are indeed emptiness. That emptiness of the meditative stabilities is not the meditative stabilities. The meditative stabilities are not other than emptiness, nor is emptiness other than F.173.b the meditative stabilities. Emptiness is indeed the meditative stabilities, and the meditative stabilities are indeed emptiness. That emptiness of the dhāraṇī gateways is not the dhāraṇī gateways. The dhāraṇī gateways are not other than emptiness, nor is emptiness other than the dhāraṇī gateways. Emptiness is indeed the dhāraṇī gateways and the dhāraṇī gateways are indeed emptiness.

“That emptiness of the ten powers of the tathāgatas is not the powers of the tathāgatas. the powers of the tathāgatas are not other than emptiness, nor is emptiness other than the powers of the tathāgatas. Emptiness is indeed the powers of the tathāgatas, and the powers of the tathāgatas are indeed emptiness. That emptiness of the four fearlessnesses is not the fearlessnesses. The fearlessnesses are not other than emptiness, nor is emptiness other than the fearlessnesses. Emptiness is indeed the fearlessnesses, and the fearlessnesses are indeed emptiness. That emptiness of the four kinds of exact knowledge is not the kinds of exact knowledge. The kinds of exact knowledge are not other than emptiness, nor is emptiness other than the kinds of exact knowledge. Emptiness is indeed the kinds of exact knowledge, and the kinds of exact knowledge are indeed emptiness. That emptiness of great loving kindness is not great loving kindness. Great loving kindness is not other than emptiness, nor is emptiness other than great loving kindness. Emptiness is indeed great loving kindness, and great loving kindness is indeed emptiness. That emptiness of great compassion F.174.a is not great compassion. Great compassion is not other than emptiness, nor is emptiness other than great compassion. Emptiness is indeed great compassion, and great compassion is indeed emptiness. That emptiness of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The distinct qualities of the buddhas are not other than emptiness, nor is emptiness other than the distinct qualities of the buddhas. Emptiness is indeed the distinct qualities of the buddhas, and the distinct qualities of the buddhas are indeed emptiness.

“That emptiness of knowledge of all the dharmas is not knowledge of all the dharmas. Knowledge of all the dharmas is not other than emptiness, nor is emptiness other than knowledge of all the dharmas.^[245] Emptiness is indeed knowledge of all the dharmas, and knowledge of all the dharmas is indeed emptiness. That knowledge of the aspects of the path is not the knowledge of the aspects of the path. The knowledge of the aspects of the path is not other than emptiness, nor is emptiness other than the knowledge of the aspects of the path. Emptiness is indeed the knowledge of the aspects of the path, and the knowledge of the aspects of the path is indeed emptiness. That all-aspect omniscience is not all-aspect omniscience. All-aspect omniscience is not other than emptiness, nor is emptiness other than all-aspect omniscience. Emptiness is indeed all-aspect omniscience, and all-aspect omniscience is indeed emptiness.

“Venerable Śāradvatīputra, one should know that bodhisattva great beings who practice the F.174.b perfection of wisdom in that manner do possess skillful means.

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner have the good fortune to awaken fully to unsurpassed, perfect, complete enlightenment. Those bodhisattva great beings, even when they are practicing the perfection of wisdom, do not apprehend^[246] that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing.”

“Why, Venerable Subhūti,” asked Śāradvatīputra, “when bodhisattva great beings practice the perfection of wisdom, do they not apprehend that they are practicing? Do they not apprehend that they are not practicing even when not practicing? Do they not apprehend that they are practicing when they practice and not practicing when they do not practice? And do they not apprehend that they are neither practicing nor not practicing?”

“Venerable Śāradvatīputra,” replied Subhūti, “this is because they do not apprehend an essential nature of the perfection of wisdom. If you ask why, it is because the perfection of wisdom has the essential nature of a nonentity. For this reason, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing. If you ask why, it is because they have understood that all phenomena have the essential nature of F.175.a a nonentity, so^[247] they have not appropriated them.

“If, when bodhisattva great beings practice the perfection of wisdom in this manner, if they are not disheartened, not intimidated, not afraid, not frightened, and not fearful, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings are approaching all-aspect omniscience.

“This all-aspect omniscience, furthermore, is without duality and cannot be divided into two because all phenomena have the essential nature of a nonentity.^[248] It is the meditative stability of bodhisattva great beings named the nonarising of all phenomena. It is spacious, supreme, definitely immeasurable, and it cannot be misappropriated by any śrāvakas or pratyekabuddhas. Bodhisattva great beings who engage in this meditative stability will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

“Venerable Subhūti, do bodhisattva great beings who engage with this meditative stability alone swiftly awaken fully to unsurpassed, perfect, complete enlightenment, or are there also other meditative stabilities similar to it?”

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings engaging in the practice of other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

“Venerable Subhūti, bodhisattva great beings engaging in the practice of which other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment?”

Subhūti replied, “Venerable F.175.b Śāradvatīputra, there is the meditative stability of bodhisattva great beings named heroic valor. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named precious seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lion’s play. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beautiful moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named crest of the moon’s victory banner. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surpassing all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surveying the crown pinnacle. Engaging with F.176.a this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named certainty in the realm of phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named crest of certainty’s victory banner.^[249] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of entry into all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well established as the king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named excellently well established.^[250] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named well-engaging king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings F.176.b will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named diffusion of light rays. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named because of the diffusion of light rays not making mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named power of effort. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of power. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named exalted. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named engaging with certainty in lexical explanations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully F.177.a to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entry into designations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named observation of spatial directions. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sealed with the seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unimpaired. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named oceanic seal gathering all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the king.^[251] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named permeation of space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra maṇḍala. Engaging with this meditative stability,F.177.b bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purified of the three spheres.^[252] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named shoulder ornament of the victory banner’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named Indra’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pursuit of the stream. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named yawning lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching lion.^[253] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching-out lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beyond sequence.^[254]F.178.a Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named without attachment or impediment.^[255] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named repudiation of afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unseeking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no fixed abode. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taming the four māras.^[256] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless lamplight.F.178.b Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless light.

Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pure supremacy.^[257] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named bringer of joy. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible.F.179.a Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unvanquished. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named majestic. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from extinction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unmoving. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named calmed.^[258] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named imperishable.^[259] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of the sun. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named immaculate moon.F.179.b Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear-eyed.^[260] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named lamp of wisdom. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear appearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named moon lamp.^[261] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminating. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named does what needs to be done. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named glory of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra-like. Engaging with this meditative stability, bodhisattva great beings F.180.a will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stability of mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named well situated. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel cusp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the supreme phenomenon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named renunciation of delight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named elevated by phenomena.^[262] Engaging with this meditative stability,F.180.b bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named expanded on account of being elevated by phenomena.^[263] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel state. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named forsaking fights. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispersal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named distinguishing the terms associated with all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named determination.^[264] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless performance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named F.181.aarranging the sameness of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named cutting off the objective support.^[265] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

B14

“There is the meditative stability named unmodified. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named aspectless. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into names and signs.^[266] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from activity. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into the ascertainment of names. Engaging with this meditative stability, bodhisattva great beings F.181.b will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named a practitioner without a dwelling. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of darkness. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with practice. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unwavering.

Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcendence of the range. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named accumulation of all attributes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding with certainty.^[267] Engaging with this meditative stability, bodhisattva great beings will swiftly F.182.a awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named blossoming and vibrance of the flowers of virtue. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the branches of enlightenment. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless eloquence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named boundless lamplight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named equal to the unequaled. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcending all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named delineator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling doubt. Engaging with F.182.b this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without settled focus.^[268] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single array. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named nonexclusion of the aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named supreme performance.^[269] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named comprehension of all bases of existence through realization.^[270] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability F.183.a named entrance to symbols and sounds. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel heart.^[271] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unattached to any phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of flashes of lightning. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking.

Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of doctrine. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of the miraculous ability to not return. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully F.183.b to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of vocalic syllables. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named burning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purification of defining characteristics. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nondistinguished.^[272] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with a distinct forbearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named endowed with all finest aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with dhāraṇīs. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named F.184.aabsence of joy with respect to all happiness and suffering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible cornucopia. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dhāraṇī intelligence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect elimination of right and wrong. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect calming of all contradictions and refutations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no harmony or disharmony. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named endowed with the essence. Engaging with this meditative stability, bodhisattva F.184.b great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light of the full moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning light. There is the meditative stability named great ornament. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named flash of lightning that does not cause pain.^[273] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator in all respects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named protector of all worlds.^[274] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of meditative stability. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named with a dustless and dust-free principle.F.185.a Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named convergence in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence of all afflicted mental states in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named intent on a dwelling that has not been apprehended. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding in the real nature without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named self-originated from the vessel.^[275] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named incinerating all afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability F.185.b named lamp of great transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named origin of the ten powers. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

There is the meditative stability named opener of the gateways. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of corporeality.^[276] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named obliterating defects of speech, transforming them as if into space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of speech.^[277] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of the mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named thorough investigation.^[278] Engaging with this meditative stability,F.186.a bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like.^[279] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like and without attachment, hence free and without blemish.

Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

“Venerable Śāradvatīputra, these are the meditative stabilities of bodhisattva great beings. Through engaging with those meditative stabilities bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There are also countless and inestimable other meditative stabilities and dhāraṇī gateways, like these, having trained in which bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

Then, through the power of the buddhas, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past have indeed prophesied that those bodhisattva great beings who dwell in those meditative stabilities will fully awaken to unsurpassed, perfect, complete enlightenment. The tathāgatas, arhats, perfectly complete buddhas presently residing and maintaining themselves in the world systems of the ten directions, F.186.b numerous as the sand particles in the Gaṅgā River, also prophesy that those bodhisattva great beings will attain unsurpassed, perfect, complete enlightenment.

“But still, those bodhisattva great beings do not even observe those meditative stabilities. They do not give rise to conceit on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ Those conceptual imaginations are absent and will not arise.”

“Venerable Subhūti, are bodhisattva great beings who dwell in these meditative stabilities prophesied by the tathāgatas, arhats, perfectly complete buddhas?”

“Venerable Śāradvatīputra, they are not!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, it is because it is not that ‘the perfection of wisdom is one thing, the meditative stability another, and the bodhisattva yet another.’ Rather, the perfection of wisdom is itself the meditative stability, the meditative stability is itself the bodhisattva, and the bodhisattvas themselves are the meditative stability.”

“Venerable Subhūti, if it is because it is not that ‘the meditative stability is one thing, and the bodhisattva another,’ and it is not that ‘the bodhisattva is one thing, and the meditative stability another,’ which is to say, if the meditative stability is itself the bodhisattva, and the bodhisattvas are themselves the meditative stability owing to the sameness of all phenomena, is it then possible to teach the meditative stability?”

“Venerable Śāradvatīputra, it is not!” replied Subhūti.

“Venerable Subhūti, do those children of good family F.187.a perceive these meditative stabilities?”

“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.

“How do they not perceive them?”

“Because they are without conceptual thought,” replied Subhūti.

“How are they without conceptual thought?”

“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those children of good family have no conceptual thoughts regarding those meditative stabilities. For this reason, Venerable Śāradvatīputra, those children of good family do not distinguish those meditative stabilities. They do not perceive them.”

“Why, Venerable Subhūti, do they not distinguish and not perceive them?”

“They do not distinguish and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.

Then the Blessed One congratulated the venerable Subhūti: “Excellent, excellent, Subhūti! You have spoken these words eloquently! This is an explanation by one whom I have declared to be supreme among śrāvakas abiding free of conflict. Bodhisattva great beings should also train in the perfection of wisdom in that manner. They should train in the perfection of meditative concentration, should train in the perfection of perseverance, should train in the perfection of tolerance, should train in the perfection of ethical discipline, and should train in the perfection of generosity; should train in the applications of mindfulness, should train in the correct exertions, should train in the supports for miraculous ability, F.187.b should train in the faculties, should train in the powers, should train in the branches of enlightenment, and should train in the noble eightfold path; should train in the truths of the noble ones, should train in the meditative concentrations, should train in the immeasurable attitudes, should train in the formless absorptions, should train in the liberations, should train in the serial steps of meditative absorption, should train in the emptiness, signlessness, and wishlessness gateways to liberation, should train in the extrasensory powers, should train in the meditative stabilities, and should train in the dhāraṇī gateways; and should train in the powers of the tathāgatas, should train in the fearlessnesses, should train in the kinds of exact knowledge, should train in great loving kindness, should train in great compassion, and should train in the distinct qualities of the buddhas.”

Then Venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings, training like that, train in the perfection of wisdom by way of not apprehending anything? Do they train in the perfection of meditative concentration by way of not apprehending anything? Do they train in the perfection of perseverance by way of not apprehending anything? Do they train in the perfection of tolerance by way of not apprehending anything? Do they train in the perfection of ethical discipline by way of not apprehending anything? Do they train in the perfection of generosity by way of not apprehending anything? Do they train in the applications of mindfulness F.188.a by way of not apprehending anything? Do they train in the correct exertions by way of not apprehending anything? Do they train in the supports for miraculous ability by way of not apprehending anything? Do they train in the faculties by way of not apprehending anything? Do they train in the powers by way of not apprehending anything? Do they train in the branches of enlightenment by way of not apprehending anything? Do they train in the noble eightfold path by way of not apprehending anything? Do they train in the truths of the noble ones by way of not apprehending anything? Do they train in the meditative concentrations by way of not apprehending anything? Do they train in the immeasurable attitudes by way of not apprehending anything? Do they train in the formless absorptions by way of not apprehending anything? Do they train in the liberations by way of not apprehending anything? Do they train in the serial steps of meditative absorption by way of not apprehending anything? Do they train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything? Do they train in the extrasensory powers by way of not apprehending anything?

Do they train in the meditative stabilities by way of not apprehending anything? Do they train in the dhāraṇī gateways by way of not apprehending anything? Do they train in the powers of the tathāgatas by way of not apprehending anything? Do they train in the fearlessnesses by way of not apprehending anything? Do they train in the kinds of exact knowledge by way of not apprehending anything? Do they train in great loving kindness by way of not apprehending anything? Do they train in great compassion by way of not apprehending anything? And do they train in the distinct qualities of the buddhas by way of not apprehending anything?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings,F.188.b training like that, do train in the perfection of wisdom by way of not apprehending anything. They do train in the perfection of meditative concentration by way of not apprehending anything. They do train in the perfection of perseverance by way of not apprehending anything. They do train in the perfection of tolerance by way of not apprehending anything. They do train in the perfection of ethical discipline by way of not apprehending anything. They do train in the perfection of generosity by way of not apprehending anything. They do train in the applications of mindfulness by way of not apprehending anything. They do train in the correct exertions by way of not apprehending anything. They do train in the supports for miraculous ability by way of not apprehending anything. They do train in the faculties by way of not apprehending anything. They do train in the powers by way of not apprehending anything. They do train in the branches of enlightenment by way of not apprehending anything. They do train in the noble eightfold path by way of not apprehending anything. They do train in the truths of the noble ones by way of not apprehending anything. They do train in the meditative concentrations by way of not apprehending anything. They do train in the immeasurable attitudes by way of not apprehending anything. They do train in the formless absorptions by way of not apprehending anything. They do train in the liberations by way of not apprehending anything. They do train in the serial steps of meditative absorption by way of not apprehending anything. They do train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything. They do train in the extrasensory powers by way of not apprehending anything.

They do train in the meditative stabilities by way of not apprehending anything. They do train in the dhāraṇī F.189.a gateways by way of not apprehending anything. They do train in the powers of the tathāgatas by way of not apprehending anything. They do train in the fearlessnesses by way of not apprehending anything. They do train in the kinds of exact knowledge by way of not apprehending anything. They do train in great loving kindness by way of not apprehending anything. They do train in great compassion by way of not apprehending anything. And they do train in the distinct qualities of the buddhas by way of not apprehending anything.

Then Venerable Śāradvatīputra asked, “Blessed Lord, why is it that they do not apprehend?”

The Blessed One replied, “Owing to utter purity,^[280] they do not apprehend a self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend a life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer.

“Owing to utter purity, they do not apprehend physical forms. Owing to utter purity, they do not apprehend feelings. Owing to utter purity, they do not apprehend perceptions. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend the eyes. Owing to utter purity, they do not apprehend the ears. Owing to utter purity, they do not apprehend the nose. Owing to utter purity, they do not apprehend the tongue. Owing to utter purity, they do not apprehend the body. Owing to utter purity, they do not apprehend the mental faculty. Owing to utter purity, they do not apprehend sights. Owing to utter purity, they do not apprehend sounds.F.189.b Owing to utter purity, they do not apprehend odors. Owing to utter purity, they do not apprehend tastes. Owing to utter purity, they do not apprehend tangibles. Owing to utter purity, they do not apprehend mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the eyes. Owing to utter purity, they do not apprehend the sensory element of sights. Owing to utter purity, they do not apprehend the sensory element of the visual consciousness. Owing to utter purity, they do not apprehend the sensory element of the ears. Owing to utter purity, they do not apprehend the sensory element of sounds. Owing to utter purity, they do not apprehend the sensory element of the auditory consciousness. Owing to utter purity, they do not apprehend the sensory element of the nose. Owing to utter purity, they do not apprehend the sensory element of odors. Owing to utter purity, they do not apprehend the sensory element of the olfactory consciousness. Owing to utter purity, they do not apprehend the sensory element of the tongue. Owing to utter purity, they do not apprehend the sensory element of tastes.

Owing to utter purity, they do not apprehend the sensory element of the gustatory consciousness. Owing to utter purity, they do not apprehend the sensory element of the body. Owing to utter purity, they do not apprehend the sensory element of tangibles. Owing to utter purity, they do not apprehend the sensory element of the tactile consciousness. Owing to utter purity, they do not apprehend the sensory element of the mental faculty. Owing to utter purity, they do not apprehend the sensory element of mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the mental consciousness.

“Owing to utter purity, they do not apprehend the earth element. Owing to utter purity, they do not apprehend the water element. Owing to utter purity, they do not apprehend the fire element. Owing to utter purity, they do not apprehend the wind element. Owing to utter purity, they do not apprehend the space element. F.190.a Owing to utter purity, they do not apprehend the consciousness element.

“Owing to utter purity, they do not apprehend ignorance. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend name and form. Owing to utter purity, they do not apprehend the six sense fields. Owing to utter purity, they do not apprehend sensory contact. Owing to utter purity, they do not apprehend sensation. Owing to utter purity, they do not apprehend craving. Owing to utter purity, they do not apprehend grasping. Owing to utter purity, they do not apprehend the rebirth process. Owing to utter purity, they do not apprehend birth. Owing to utter purity, they do not apprehend aging and death.

“Owing to utter purity, they do not apprehend suffering. Owing to utter purity, they do not apprehend the cause. Owing to utter purity, they do not apprehend the cessation. Owing to utter purity, they do not apprehend the path.

“Owing to utter purity, they do not apprehend the realm of desire. Owing to utter purity, they do not apprehend the realm of form. Owing to utter purity, they do not apprehend the realm of formlessness.

“Owing to utter purity, they do not apprehend the perfection of generosity. Owing to utter purity, they do not apprehend the perfection of ethical discipline. Owing to utter purity, they do not apprehend the perfection of tolerance. Owing to utter purity, they do not apprehend the perfection of perseverance. Owing to utter purity, they do not apprehend the perfection of meditative concentration. Owing to utter purity, they do not apprehend F.190.b the perfection of wisdom.

“Owing to utter purity, they do not apprehend the applications of mindfulness. Owing to utter purity, they do not apprehend the correct exertions. Owing to utter purity, they do not apprehend the supports for miraculous ability. Owing to utter purity, they do not apprehend the faculties. Owing to utter purity, they do not apprehend the powers. Owing to utter purity, they do not apprehend the branches of enlightenment. Owing to utter purity, they do not apprehend the noble eightfold path. Owing to utter purity, they do not apprehend the truths of the noble ones. Owing to utter purity, they do not apprehend the meditative concentrations. Owing to utter purity, they do not apprehend the immeasurable attitudes. Owing to utter purity, they do not apprehend the formless absorptions. Owing to utter purity, they do not apprehend the liberations. Owing to utter purity, they do not apprehend the serial steps of meditative absorption. Owing to utter purity, they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation. Owing to utter purity, they do not apprehend the extrasensory powers. Owing to utter purity, they do not apprehend the meditative stabilities. Owing to utter purity, they do not apprehend the dhāraṇī gateways. Owing to utter purity, they do not apprehend the powers of the tathāgatas. Owing to utter purity, they do not apprehend the fearlessnesses. Owing to utter purity, they do not apprehend the kinds of exact knowledge. Owing to utter purity, they do not apprehend great loving kindness. Owing to utter purity, F.191.a they do not apprehend great compassion. Owing to utter purity, they do not apprehend the distinct qualities of the buddhas.

“Owing to utter purity, they do not apprehend those who have entered the stream. Owing to utter purity, they do not apprehend once-returners. Owing to utter purity, they do not apprehend non-returners. Owing to utter purity, they do not apprehend arhats. Owing to utter purity, they do not apprehend pratyekabuddhas. Owing to utter purity, they do not apprehend bodhisattvas. Owing to utter purity they do not apprehend enlightenment. Owing to utter purity, they do not apprehend buddhas.”

“Blessed Lord, what is purity?”

“That all phenomena are nonarising, unceasing, neither defiled nor purified, nonemerging, not apprehended, and unconditioned is called their purity,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, by way of not apprehending anything.”

“Blessed Lord, in what phenomena do bodhisattva great beings who train like that then train?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train like that do not train in anything at all. If you ask why, Śāradvatīputra, it is because these phenomena do not exist in the way that foolish ordinary people are fixated^[281] on them.”

“Blessed Lord, how then do these phenomena exist?”

“As they do not exist, so do they exist. F.191.b Because they thus do not exist, they are therefore said to be ‘nonexistent,’ ”^[282] replied the Blessed One.

“Blessed Lord,” he asked, “why are the nonexistent said to be ‘nonexistent’?”

“Śāradvatīputra,” replied the Blessed One, “physical forms are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, feelings are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, perceptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited,F.192.a the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature nonentities.

Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the eyes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness F.192.b of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the ears are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the nose is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature,F.193.a and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the tongue is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the body is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the mental faculty is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion,F.193.b the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, sights are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sounds are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, odors are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of F.194.a unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, tastes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tangibles are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental phenomena are nonexistent owing to the emptiness of internal phenomena,F.194.b the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, visual consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, auditory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended,F.195.a the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, olfactory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, gustatory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tactile consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness F.195.b of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, visually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aurally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena,F.196.a the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, nasally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, lingually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of F.196.b nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, corporeally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mentally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, feelings conditioned by visually compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited,F.197.a the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, feelings conditioned by lingually compounded sensory contact F.197.b are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion,F.198.a the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the earth element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the water element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the fire element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality,F.198.b the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.”

B15

“Śāradvatīputra, the wind element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the space element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended,F.199.a the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the consciousness element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, ignorance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited,F.199.b the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, name and form are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the six sense fields are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena,F.200.a the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, sensation is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities,F.200.b the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, craving is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, grasping is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the rebirth process is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena,F.201.a the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra,birth is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aging and death are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the perfection of generosity is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of F.201.b conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of ethical discipline is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of tolerance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra,F.202.a the perfection of perseverance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of meditative concentration is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of wisdom is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature,F.202.b the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the applications of mindfulness are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the correct exertions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the supports for miraculous ability are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality,F.203.a the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the faculties are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.F.203.b Śāradvatīputra, the branches of enlightenment are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the noble eightfold path is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the truths of the noble ones are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of F.204.a all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the meditative concentrations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the immeasurable attitudes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of F.204.b great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eight liberations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the nine serial steps of meditative absorption are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature,F.205.a the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the extrasensory powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, the meditative stabilities are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited,F.205.b the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the dhāraṇī gateways are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“Śāradvatīputra, the ten powers of the tathāgatas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena,F.206.a the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four fearlessnesses are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four kinds of exact knowledge are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

Śāradvatīputra, great compassion^[283] is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of F.206.b nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eighteen distinct qualities of the buddhas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

“There, foolish ordinary people, through their fixation on the nonexistent, are fixated on their cravings. By imagining the nonexistent, they are fixated on the nonexistent,^[284] and through adherence to the two extremes of eternalism and nihilism, they do not know, and they do not see. After imagining those phenomena that are nonexistent, they become fixated on name and form. They become fixated on the perfection of generosity, become fixated on the perfection of ethical discipline, become fixated on the perfection of tolerance, become fixated on the perfection of perseverance, become fixated on the perfection of meditative concentration, and become fixated on the perfection of wisdom; they become fixated on the emptiness of internal phenomena, become fixated on the emptiness of external phenomena, become fixated on the emptiness of external and internal phenomena, become fixated on the emptiness of emptiness, become fixated on the emptiness of great extent, become fixated on the emptiness of F.207.a ultimate reality, become fixated on the emptiness of conditioned phenomena, become fixated on the emptiness of unconditioned phenomena, become fixated on the emptiness of the unlimited, become fixated on the emptiness of that which has neither beginning nor end, become fixated on the emptiness of nonexclusion, become fixated on the emptiness of inherent nature, become fixated on the emptiness of all phenomena, become fixated on the emptiness of intrinsic defining characteristics, become fixated on the emptiness of that which cannot be apprehended, become fixated on the emptiness of nonentities, become fixated on the emptiness of essential nature, and become fixated on the emptiness of an essential nature of nonentities; they become fixated on the applications of mindfulness, become fixated on the correct exertions, become fixated on the supports for miraculous ability, become fixated on the faculties, become fixated on the powers, become fixated on the branches of enlightenment, and become fixated on the noble eightfold path; they become fixated on the truths of the noble ones, become fixated on the meditative concentrations, become fixated on the immeasurable attitudes, become fixated on the formless absorptions, become fixated on the liberations, become fixated on the serial steps of meditative absorption, become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, become fixated on the extrasensory powers, become fixated on the meditative stabilities, and become fixated on the dhāraṇī gateways; and they become fixated on the powers of the tathāgatas, become fixated on the fearlessnesses, become fixated on the kinds of F.207.b exact knowledge, become fixated on great compassion, and become fixated on the distinct qualities of the buddhas.

“Since, owing to such a fixation on these phenomena, they falsely imagine phenomena that are nonexistent, they do not know, and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms, neither know nor see feelings, neither know nor see perceptions, neither know nor see formative predispositions, and neither know nor see consciousness; neither know nor see the eyes, neither know nor see the ears, neither know nor see the nose, neither know nor see the tongue, neither know nor see the body, and neither know nor see the mental faculty; neither know nor see sights, neither know nor see sounds, neither know nor see odors, neither know nor see tastes, neither know nor see tangibles, and neither know nor see mental phenomena; neither know nor see visual consciousness, neither know nor see auditory consciousness, neither know nor see olfactory consciousness, neither know nor see gustatory consciousness, neither know nor see tactile consciousness, and neither know nor see mental consciousness; neither know nor see visually compounded sensory contact, neither know nor see aurally compounded sensory contact, neither know nor see nasally compounded sensory contact, neither know nor see lingually compounded sensory contact, neither know nor see corporeally compounded sensory contact, and neither know nor see mentally compounded sensory contact; neither know nor see feelings conditioned by visually compounded sensory contact, neither know nor see feelings conditioned by aurally compounded sensory contact, neither know nor see feelings conditioned by nasally compounded sensory contact, neither know nor see feelings conditioned by lingually compounded sensory contact, neither know nor see F.208.a feelings conditioned by corporeally compounded sensory contact, and neither know nor see feelings conditioned by mentally compounded sensory contact; neither know nor see the earth element, neither know nor see the water element, neither know nor see the fire element, neither know nor see the wind element, neither know nor see the space element, and neither know nor see the consciousness element; neither know nor see ignorance, neither know nor see formative predispositions, neither know nor see consciousness, neither know nor see name and form, neither know nor see the six sense fields, neither know nor see sensory contact, neither know nor see sensation, neither know nor see craving, neither know nor see grasping, neither know nor see the rebirth process, neither know nor see birth, and neither know nor see aging and death; neither know nor see the perfection of generosity, neither know nor see the perfection of ethical discipline, neither know nor see the perfection of tolerance, neither know nor see the perfection of perseverance, neither know nor see the perfection of meditative concentration, and neither know nor see the perfection of wisdom; neither know nor see the emptiness of internal phenomena, neither know nor see the emptiness of external phenomena, neither know nor see the emptiness of external and internal phenomena, neither know nor see the emptiness of emptiness, neither know nor see the emptiness of great extent, neither know nor see the emptiness of ultimate reality, neither know nor see the emptiness of conditioned phenomena,

neither know nor see the emptiness of unconditioned phenomena, neither know nor see the emptiness of the unlimited, neither know nor see the emptiness of that which has neither beginning nor end, neither know nor see the emptiness of nonexclusion, neither know nor see the emptiness of inherent nature, neither know nor see the emptiness of F.208.b all phenomena, neither know nor see the emptiness of intrinsic defining characteristics, neither know nor see the emptiness of that which cannot be apprehended, neither know nor see the emptiness of nonentities, neither know nor see the emptiness of essential nature, and neither know nor see the emptiness of an essential nature of nonentities; neither know nor see the four applications of mindfulness, neither know nor see the four correct exertions, neither know nor see the four supports for miraculous ability, neither know nor see the five faculties, neither know nor see the five powers, neither know nor see the seven branches of enlightenment, and neither know nor see the noble eightfold path; neither know nor see the truths of the noble ones, neither know nor see the meditative concentrations, neither know nor see the immeasurable attitudes, neither know nor see the four formless absorptions, neither know nor see the eight liberations, neither know nor see the nine serial steps of meditative absorption, neither know nor see the emptiness, signlessness, and wishlessness gateways to liberation, neither know nor see the extrasensory powers, neither know nor see the meditative stabilities, and neither know nor see the dhāraṇī gateways; and neither know nor see the ten powers of the tathāgatas, neither know nor see the four fearlessnesses, neither know nor see the four kinds of exact knowledge, neither know nor see great compassion, and neither know nor see the eighteen distinct qualities of the buddhas.

“This is why they come to be styled ‘foolish ordinary people.’ These people will not be emancipated, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from F.209.a the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the level of the śrāvakas, and they will not be emancipated from the level of the pratyekabuddhas.

“They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical form, lack the conviction that feelings are empty of feeling, lack the conviction that perceptions are empty of perception, lack the conviction that formative predispositions are empty of formative predispositions, and lack the conviction that consciousness is empty of consciousness; lack the conviction that the eyes are empty of the eyes, lack the conviction that the ears are empty of the ears, lack the conviction that the nose is empty of the nose, lack the conviction that the tongue is empty of the tongue, lack the conviction that the body is empty of the body, and lack the conviction that the mental faculty is empty of the mental faculty; lack the conviction that sights are empty of sights, lack the conviction that sounds are empty of sounds, lack the conviction that odors are empty of odors, lack the conviction that tastes are empty of tastes, lack the conviction that tangibles are empty of a tangibles, and lack the conviction that mental phenomena are empty of mental phenomena; lack the conviction that visual consciousness is empty of visual consciousness, lack the conviction that auditory consciousness is empty of auditory consciousness, lack the conviction that olfactory consciousness is empty of olfactory consciousness, lack the conviction that gustatory consciousness is empty of gustatory consciousness, lack the conviction that tactile consciousness is empty of tactile consciousness, and lack the conviction that mental consciousness is empty of mental consciousness; lack the conviction that visually compounded sensory contact is empty of visually compounded sensory contact, lack the conviction that aurally compounded sensory contact is empty of F.209.b aurally compounded sensory contact, lack the conviction that nasally compounded sensory contact is empty of nasally compounded sensory contact, lack the conviction that lingually compounded sensory contact is empty of lingually compounded sensory contact, lack the conviction that corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and lack the conviction that mentally compounded sensory contact is empty of mentally compounded sensory contact; lack the conviction that feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, lack the conviction that feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, lack the conviction that feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, lack the conviction that feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, lack the conviction that feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and lack the conviction that feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact;

lack the conviction that the earth element is empty of the earth element, lack the conviction that the water element is empty of the water element, lack the conviction that the fire element is empty of the fire element, lack the conviction that the wind element is empty of the wind element, lack the conviction that the space element is empty of the space element, and lack the conviction that the consciousness element is empty of the consciousness element; lack the conviction that ignorance is empty of ignorance, lack the conviction that formative predispositions are empty of formative predispositions, lack the conviction that consciousness F.210.a is empty of consciousness, lack the conviction that name and form are empty of name and form, lack the conviction that the six sense fields are empty of the six sense fields, lack the conviction that sensory contact is empty of sensory contact, lack the conviction that sensation is empty of sensation, lack the conviction that craving is empty of craving, lack the conviction that grasping is empty of grasping, lack the conviction that the rebirth process is empty of the rebirth process, lack the conviction that birth is empty of birth, and lack the conviction that aging and death are empty of aging and death; lack the conviction that the perfection of generosity is empty of the perfection of generosity, lack the conviction that the perfection of ethical discipline is empty of the perfection of ethical discipline, lack the conviction that the perfection of tolerance is empty of the perfection of tolerance, lack the conviction that the perfection of perseverance is empty of the perfection of perseverance, lack the conviction that the perfection of meditative concentration is empty of the perfection of meditative concentration, and lack the conviction that the perfection of wisdom is empty of the perfection of wisdom; lack the conviction that the emptiness of internal phenomena is empty of the emptiness of internal phenomena, lack the conviction that the emptiness of external phenomena is empty of the emptiness of external phenomena, lack the conviction that the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, lack the conviction that the emptiness of emptiness is empty of the emptiness of emptiness, lack the conviction that the emptiness of great extent is empty of the emptiness of great extent, lack the conviction that the emptiness of ultimate reality is empty of the emptiness of ultimate reality, lack the conviction that the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, lack the conviction that F.210.b the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, lack the conviction that the emptiness of the unlimited is empty of the emptiness of the unlimited, lack the conviction that the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, lack the conviction that the emptiness of nonexclusion is empty of the emptiness of nonexclusion, lack the conviction that the emptiness of inherent nature is empty of the emptiness of inherent nature, lack the conviction that the emptiness of all phenomena is empty of the emptiness of all phenomena,

lack the conviction that the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, lack the conviction that the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, lack the conviction that the emptiness of nonentities is empty of the emptiness of nonentities, lack the conviction that the emptiness of essential nature is empty of the emptiness of essential nature, and lack the conviction that the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities; lack the conviction that the four applications of mindfulness are empty of the applications of mindfulness, lack the conviction that the four correct exertions are empty of the correct exertions, lack the conviction that the four supports for miraculous ability are empty of the supports for miraculous ability, lack the conviction that the five faculties are empty of the faculties, lack the conviction that the five powers are empty of the powers, lack the conviction that the seven branches of enlightenment are empty of the branches of enlightenment, and lack the conviction that the noble eightfold path is empty of the noble eightfold path;F.211.a lack the conviction that the truths of the noble ones are empty of the truths of the noble ones, lack the conviction that the meditative concentrations are empty of the meditative concentrations, lack the conviction that the immeasurable attitudes are empty of the immeasurable attitudes, lack the conviction that the formless absorptions are empty of the formless absorptions, lack the conviction that the eight liberations are empty of the eight liberations, lack the conviction that the nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption, lack the conviction that the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, lack the conviction that the extrasensory powers are empty of the extrasensory powers, lack the conviction that the meditative stabilities are empty of the meditative stabilities, and lack the conviction that the dhāraṇī gateways are empty of the dhāraṇī gateways; lack the conviction that the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, lack the conviction that the four fearlessnesses are empty of the four fearlessnesses, lack the conviction that the four kinds of exact knowledge are empty of the four kinds of exact knowledge, lack the conviction that great compassion is empty of great compassion, and lack the conviction that the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas; and lack the conviction that the fruit of having entered the stream is empty of the fruit of having entered the stream,F.211.b lack the conviction that the fruit of once-returner is empty of the fruit of once-returner, lack the conviction that the fruit of non-returner is empty of the fruit of non-returner, lack the conviction that arhatship is empty of arhatship, lack the conviction that individual enlightenment is empty of individual enlightenment,

lack the conviction that the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and lack the conviction that all-aspect omniscience is empty of all-aspect omniscience.

“Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline. They are not stable in the perfection of tolerance. They are not stable in the perfection of perseverance. They are not stable in the perfection of meditative concentration. They are not stable in the perfection of wisdom. They are not stable in the emptiness of internal phenomena, are not stable in the emptiness of external phenomena, are not stable in the emptiness of external and internal phenomena, are not stable in the emptiness of emptiness, are not stable in the emptiness of great extent, are not stable in the emptiness of ultimate reality, are not stable in the emptiness of conditioned phenomena, are not stable in the emptiness of unconditioned phenomena, are not stable in the emptiness of the unlimited, are not stable in the emptiness of that which has neither beginning nor end, are not stable in the emptiness of nonexclusion, are not stable in the emptiness of inherent nature, are not stable in the emptiness of all phenomena, are not stable in the emptiness of intrinsic defining characteristics, are not stable in the emptiness of that which cannot be apprehended, are not stable in the emptiness of F.212.a nonentities, are not stable in the emptiness of essential nature, and are not stable in the emptiness of an essential nature of nonentities. They are not stable in the applications of mindfulness, are not stable in the correct exertions, are not stable in the supports for miraculous ability, are not stable in the faculties, are not stable in the powers, are not stable in the branches of enlightenment, and are not stable in the noble eightfold path; are not stable in the truths of the noble ones, are not stable in the meditative concentrations, are not stable in the immeasurable attitudes, are not stable in the formless absorptions, are not stable in the eight liberations, are not stable in the nine serial steps of meditative absorption, are not stable in the emptiness, signlessness, and wishlessness gateways to liberation, are not stable in the extrasensory powers, are not stable in the meditative stabilities, and are not stable in the dhāraṇī gateways; and are not stable in the ten powers of the tathāgatas, are not stable in the four fearlessnesses, are not stable in the four kinds of exact knowledge, are not stable in great loving kindness, are not stable in great compassion, and are not stable in the eighteen distinct qualities of the buddhas.

“They are fixated. If you ask how they are fixated, they are fixated on physical forms, fixated on feelings, fixated on perceptions, fixated on formative predispositions, and fixated on consciousness.F.212.b They are fixated on the eyes, are fixated on the ears, are fixated on the nose, are fixated on the tongue, are fixated on the body, and are fixated on the mental faculty; are fixated on sights, are fixated on sounds, are fixated on odors, are fixated on tastes, are fixated on tangibles, and are fixated on mental phenomena; are fixated on the sensory element of the eyes, are fixated on the sensory element of sights, and are fixated on the sensory element of visual consciousness; are fixated on the sensory element of the ears, are fixated on the sensory element of sounds, and are fixated on the sensory element of auditory consciousness; are fixated on the sensory element of the nose, are fixated on the sensory element of odors, and are fixated on the sensory element of olfactory consciousness; are fixated on the sensory element of the tongue, are fixated on the sensory element of tastes, and are fixated on the sensory element of gustatory consciousness; are fixated on the sensory element of the body, are fixated on the sensory element of tangibles, and are fixated on the sensory element of tactile consciousness; and are fixated on the sensory element of the mental faculty, are fixated on the sensory element of mental phenomena, and are fixated on the sensory element of mental consciousness. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on ignorance, are fixated on formative predispositions, are fixated on consciousness, are fixated on name and form,F.213.a are fixated on the six sense fields, are fixated on sensory contact, are fixated on sensation, are fixated on craving, are fixated on grasping, are fixated on the rebirth process, are fixated on birth, and are fixated on aging and death.

They are fixated on the perfection of generosity, are fixated on the perfection of ethical discipline, are fixated on the perfection of tolerance, are fixated on the perfection of perseverance, are fixated on the perfection of meditative concentration, and are fixated on the perfection of wisdom; are fixated on the emptiness of internal phenomena, are fixated on the emptiness of external phenomena, are fixated on the emptiness of external and internal phenomena, are fixated on the emptiness of emptiness, are fixated on the emptiness of great extent, are fixated on the emptiness of ultimate reality, are fixated on the emptiness of conditioned phenomena, are fixated on the emptiness of unconditioned phenomena, are fixated on the emptiness of the unlimited, are fixated on the emptiness of that which has neither beginning nor end, are fixated on the emptiness of nonexclusion, are fixated on the emptiness of inherent nature, are fixated on the emptiness of all phenomena, are fixated on the emptiness of intrinsic defining characteristics, are fixated on the emptiness of that which cannot be apprehended, are fixated on the emptiness of nonentities, are fixated on the emptiness of essential nature, and are fixated on and the emptiness of an essential nature of nonentities; are fixated on the applications of mindfulness,F.213.b are fixated on the correct exertions, are fixated on the supports for miraculous ability, are fixated on the faculties, are fixated on the powers, are fixated on the branches of enlightenment, and are fixated on the noble eightfold path; are fixated on the truths of the noble ones, are fixated on the meditative concentrations, are fixated on the immeasurable attitudes, are fixated on the four formless absorptions, are fixated on the eight liberations, are fixated on the nine serial steps of meditative absorption, are fixated on the emptiness, signlessness, and wishlessness gateways to liberation, are fixated on the extrasensory powers, are fixated on the meditative stabilities, and are fixated on the dhāraṇī gateways; and are fixated on the ten powers of the tathāgatas, are fixated on the four fearlessnesses, are fixated on the four kinds of exact knowledge, are fixated on great loving kindness, are fixated on great compassion, and are fixated on the eighteen distinct qualities of the buddhas.

They are fixated on the fruit of having entered the stream, are fixated on the fruit of once-returner, are fixated on the fruit of non-returner, are fixated on arhatship, are fixated on individual enlightenment, are fixated on the knowledge of the aspects of the path, are fixated on all-aspect omniscience, and are fixated on unsurpassed, perfect, complete enlightenment. This is why F.214.a they are called ‘foolish.’ ”

“Blessed Lord, are bodhisattva great beings who train accordingly not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly do not train in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”

“Blessed Lord, why do those bodhisattvas not train in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”

The Blessed One replied, “Here, Śāradvatīputra, bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, conceived of and become fixated on the perfection of perseverance, conceived of and become fixated on the perfection of tolerance, conceived of and become fixated on the perfection of ethical discipline, and conceived of and become fixated on the perfection of generosity. They have conceived of and become fixated on the emptiness of internal phenomena, conceived of and become fixated on the emptiness of external phenomena, conceived of and become fixated on the emptiness of external and internal phenomena, conceived of and become fixated on the emptiness of emptiness, conceived of and become fixated on the emptiness of great extent, conceived of and become fixated on the emptiness of ultimate reality, conceived of and become fixated on the emptiness of conditioned phenomena, conceived of and become fixated on the emptiness of unconditioned phenomena, conceived of and become fixated on the emptiness of the unlimited, conceived of and become F.214.b fixated on the emptiness of that which has neither beginning nor end, conceived of and become fixated on the emptiness of nonexclusion, conceived of and become fixated on the emptiness of inherent nature, conceived of and become fixated on the emptiness of all phenomena, conceived of and become fixated on the emptiness of intrinsic defining characteristics, conceived of and become fixated on the emptiness of that which cannot be apprehended, conceived of and become fixated on the emptiness of nonentities, conceived of and become fixated on the emptiness of essential nature, and conceived of and become fixated on the emptiness of an essential nature of nonentities; conceived of and become fixated on the applications of mindfulness, conceived of and become fixated on the correct exertions, conceived of and become fixated on the supports for miraculous ability, conceived of and become fixated on the faculties, conceived of and become fixated on the powers, conceived of and become fixated on the branches of enlightenment, and conceived of and become fixated on the noble eightfold path; conceived of and become fixated on the truths of the noble ones, conceived of and become fixated on the meditative concentrations, conceived of and become fixated on the immeasurable attitudes, conceived of and become fixated on the four formless absorptions, conceived of and become fixated on the eight liberations, conceived of and become fixated on the nine serial steps of meditative absorption, conceived of and become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, conceived of and become fixated on the extrasensory powers, conceived of and become fixated on the meditative stabilities, and conceived of and become fixated on the dhāraṇī gateways; and conceived of and become fixated on the ten powers of the tathāgatas, conceived of and become fixated on F.215.a the four fearlessnesses, conceived of and become fixated on the four kinds of exact knowledge, conceived of and become fixated on great compassion,

and conceived of and become fixated on the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on knowledge of all the dharmas, conceived of and become fixated on the knowledge of the aspects of the path, and conceived of and become fixated on all-aspect omniscience.

“Śāradvatīputra, for these reasons, those bodhisattva great beings do not train in the perfection of wisdom, and they will not be emancipated^[285] in all-aspect omniscience.”

“In that case, then, Blessed Lord, by means of which aspect do bodhisattva great beings train in the perfection of wisdom, and how do they, when they have trained, become emancipated in all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration, they do not apprehend and do not observe the perfection of meditative concentration, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra,F.215.b when bodhisattva great beings practice the perfection of perseverance, they do not apprehend and do not observe the perfection of perseverance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of tolerance, they do not apprehend and do not observe the perfection of tolerance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, they do not apprehend and do not observe the perfection of ethical discipline, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of generosity, they do not apprehend and do not observe the perfection of generosity, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

F.216.aB16

“Śāradvatīputra, when bodhisattva great beings practice the emptiness of internal phenomena, they do not apprehend and do not observe the emptiness of internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external phenomena, they do not apprehend and do not observe the emptiness of external phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external and internal phenomena, they do not apprehend and do not observe the emptiness of external and internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of emptiness, they do not apprehend and do not observe the emptiness of emptiness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of great extent, they do not apprehend and do not observe the emptiness of great extent,F.216.b and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of ultimate reality, they do not apprehend and do not observe the emptiness of ultimate reality, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

Śāradvatīputra, when bodhisattva great beings practice the emptiness of conditioned phenomena, they do not apprehend and do not observe the emptiness of conditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of unconditioned phenomena, they do not apprehend and do not observe the emptiness of unconditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of the unlimited, they do not apprehend and do not observe the emptiness of the unlimited, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra,F.217.a when bodhisattva great beings practice the emptiness of that which has neither beginning nor end, they do not apprehend and do not observe the emptiness of that which has neither beginning nor end, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonexclusion, they do not apprehend and do not observe the emptiness of nonexclusion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

Śāradvatīputra, when bodhisattva great beings practice the emptiness of inherent nature, they do not apprehend and do not observe the emptiness of inherent nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of all phenomena, they do not apprehend and do not observe the emptiness of all phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of intrinsic defining characteristics, they do not apprehend and do not observe the emptiness of intrinsic defining characteristics,F.217.b and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of that which cannot be apprehended, they do not apprehend and do not observe the emptiness of that which cannot be apprehended, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonentities, they do not apprehend and do not observe the emptiness of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

Śāradvatīputra, when bodhisattva great beings practice the emptiness of essential nature, they do not apprehend and do not observe the emptiness of essential nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of an essential nature of nonentities, they do not apprehend and do not observe the emptiness of an essential nature of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner,F.218.a they become emancipated in all-aspect omniscience by way of not apprehending anything.

“Śāradvatīputra, when bodhisattva great beings practice the applications of mindfulness, they do not apprehend and do not observe the applications of mindfulness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the correct exertions, they do not apprehend and do not observe the correct exertions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the supports for miraculous ability, they do not apprehend and do not observe the supports for miraculous ability, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the faculties, they do not apprehend and do not observe the faculties, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the powers,F.218.b they do not apprehend and do not observe the powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the branches of enlightenment, they do not apprehend and do not observe the branches of enlightenment, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

Śāradvatīputra, when bodhisattva great beings practice the noble eightfold path, they do not apprehend and do not observe the noble eightfold path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

“Śāradvatīputra, when bodhisattva great beings practice the truths of the noble ones, they do not apprehend and do not observe the truths of the noble ones, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative concentrations, they do not apprehend and do not observe the meditative concentrations, and, Śāradvatīputra, when bodhisattva F.219.a great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the immeasurable attitudes, they do not apprehend and do not observe the immeasurable attitudes, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four formless absorptions, they do not apprehend and do not observe the four formless absorptions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the liberations, they do not apprehend and do not observe the liberations, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the serial steps of meditative absorption, they do not apprehend and do not observe the serial steps of meditative absorption, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

F.219.b Śāradvatīputra, when bodhisattva great beings practice the emptiness, signlessness, and wishlessness gateways to liberation, they do not apprehend and do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the extrasensory powers, they do not apprehend and do not observe the extrasensory powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative stabilities, they do not apprehend and do not observe the meditative stabilities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the dhāraṇī gateways, they do not apprehend and do not observe the dhāraṇī gateways, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

“Śāradvatīputra, when bodhisattva great beings practice the ten powers of the tathāgatas,F.220.a they do not apprehend and do not observe the ten powers of the tathāgatas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four fearlessnesses, they do not apprehend and do not observe the four fearlessnesses, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four kinds of exact knowledge, they do not apprehend and do not observe the four kinds of exact knowledge, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice great compassion, they do not apprehend and do not observe great compassion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the eighteen distinct qualities of the buddhas, they do not apprehend and do not observe the eighteen distinct qualities of the buddhas, and, Śāradvatīputra, when bodhisattva great beings practice F.220.b the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice knowledge of all the dharmas, they do not apprehend and do not observe knowledge of all the dharmas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

Śāradvatīputra, when bodhisattva great beings practice the knowledge of the aspects of the path, they do not apprehend and do not observe the knowledge of the aspects of the path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.”

“Blessed Lord, by way of not apprehending what will they be emancipated in all-aspect omniscience?”

The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience by way of not apprehending F.221.a the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities.”

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, F.221.b 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.F.222.a 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 F.222.b 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 F.223.a 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,F.223.b 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 F.224.a 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,F.224.b 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 F.225.a 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 F.225.b 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 F.226.a 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 F.226.b 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?” F.227.a

“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 F.227.b 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, F.228.a 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 F.228.b 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, F.229.a 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 F.229.b 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?” F.230.a

“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 F.230.b 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 F.231.a 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 F.231.b 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. B17

“Blessed Lord, physical forms are not one thing and illusions another. Physical forms are themselves illusion, and illusion itself is physical forms. F.232.a 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. F.232.b 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 F.233.a 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 F.233.b 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.

“Blessed Lord, ignorance is not one thing and illusions another. Ignorance is itself illusion, and illusion itself is ignorance. Blessed Lord, F.234.a 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, name and form are not one thing and illusions another. Name and form are themselves illusion, and illusion itself is name and form. Blessed Lord, the six sense fields are not one thing and illusions another. The six sense fields are themselves illusion, and illusion itself is the six sense fields. Blessed Lord, sensory contact is not one thing and illusions another. Sensory contact is itself illusion, and illusion itself is sensory contact. Blessed Lord, sensation is not one thing and illusions another. Sensation is itself illusion, and illusion itself is sensation. Blessed Lord, craving is not one thing and illusions another. Craving is itself illusion, and illusion itself is craving. Blessed Lord, grasping is not one thing and illusions another. Grasping is itself illusion, and illusion itself is grasping. Blessed Lord, the rebirth process is not one thing and illusions another. The rebirth process is itself illusion, and illusion itself is the rebirth process. Blessed Lord, birth is not one thing and illusions another. Birth is itself illusion, and illusion itself is birth. Blessed Lord, aging and death are not one thing and illusions another. Aging and death are themselves illusion, and illusion itself is aging and death.

“Blessed Lord, the perfection of generosity is not one thing and illusions another. The perfection of generosity is itself F.234.b illusion, and illusion itself is the perfection of generosity. Blessed Lord, the perfection of ethical discipline is not one thing and illusions another. The perfection of ethical discipline is itself illusion, and illusion itself is the perfection of ethical discipline. Blessed Lord, the perfection of tolerance is not one thing and illusions another. The perfection of tolerance is itself illusion, and illusion itself is the perfection of tolerance. Blessed Lord, the perfection of perseverance is not one thing and illusions another. The perfection of perseverance is itself illusion, and illusion itself is the perfection of perseverance. Blessed Lord, the perfection of meditative concentration is not one thing and illusions another. The perfection of meditative concentration is itself illusion, and illusion itself is the perfection of meditative concentration. Blessed Lord, the perfection of wisdom is not one thing and illusions another. The perfection of wisdom is itself illusion, and illusion itself is the perfection of wisdom.

“Blessed Lord, the emptiness of internal phenomena is not one thing and illusions another. The emptiness of internal phenomena is itself illusion, and illusion itself is the emptiness of internal phenomena. Blessed Lord, the emptiness of external phenomena is not one thing and illusions another. The emptiness of external phenomena is itself illusion, and illusion itself is the emptiness of external phenomena. Blessed Lord, the emptiness of external and internal phenomena is not one thing and illusions another. The emptiness of external and internal phenomena is itself illusion, and illusion itself is the emptiness of external and internal phenomena. Blessed Lord, the emptiness of emptiness is not one thing and illusions another. The emptiness of emptiness is itself illusion, and illusion itself F.235.a is the emptiness of emptiness. Blessed Lord, the emptiness of great extent is not one thing and illusions another. The emptiness of great extent is itself illusion, and illusion itself is the emptiness of great extent. Blessed Lord, the emptiness of ultimate reality is not one thing and illusions another. The emptiness of ultimate reality is itself illusion, and illusion itself is the emptiness of ultimate reality. Blessed Lord, the emptiness of conditioned phenomena is not one thing and illusions another. The emptiness of conditioned phenomena is itself illusion, and illusion itself is the emptiness of conditioned phenomena. Blessed Lord, the emptiness of unconditioned phenomena is not one thing and illusions another. The emptiness of unconditioned phenomena is itself illusion, and illusion itself is the emptiness of unconditioned phenomena. Blessed Lord, the emptiness of the unlimited is not one thing and illusions another. The emptiness of the unlimited is itself illusion, and illusion itself is the emptiness of the unlimited.

Blessed Lord, the emptiness of that which has neither beginning nor end is not one thing and illusions another. The emptiness of that which has neither beginning nor end is itself illusion, and illusion itself is the emptiness of that which has neither beginning nor end. Blessed Lord, the emptiness of nonexclusion is not one thing and illusions another. The emptiness of nonexclusion is itself illusion, and illusion itself is the emptiness of nonexclusion. Blessed Lord, the emptiness of inherent nature is not one thing and illusions another. The emptiness of inherent nature is itself illusion, and illusion itself is the emptiness of inherent nature. Blessed Lord, the emptiness of all phenomena is not one thing and illusions another. The emptiness of all phenomena is itself F.235.b illusion, and illusion itself is the emptiness of all phenomena. Blessed Lord, the emptiness of intrinsic defining characteristics is not one thing and illusions another. The emptiness of intrinsic defining characteristics is itself illusion, and illusion itself is the emptiness of intrinsic defining characteristics. Blessed Lord, the emptiness of that which cannot be apprehended is not one thing and illusions another. The emptiness of that which cannot be apprehended is itself illusion, and illusion itself is the emptiness of that which cannot be apprehended. Blessed Lord, the emptiness of nonentities is not one thing and illusions another. The emptiness of nonentities is itself illusion, and illusion itself is the emptiness of nonentities. Blessed Lord, the emptiness of essential nature is not one thing and illusions another. The emptiness of essential nature is itself illusion, and illusion itself is the emptiness of essential nature. Blessed Lord, the emptiness of an essential nature of nonentities is not one thing and illusions another.

The emptiness of an essential nature of nonentities is itself illusion, and illusion itself is the emptiness of an essential nature of nonentities.

“Blessed Lord, the applications of mindfulness are not one thing and illusions another. The applications of mindfulness are themselves illusion, and illusion itself is the applications of mindfulness. Blessed Lord, the correct exertions are not one thing and illusions another. The correct exertions are themselves illusion, and illusion itself is the correct exertions. Blessed Lord, the supports for miraculous ability are not one thing and illusions another. The supports for miraculous ability are themselves illusion, and illusion itself is the supports for miraculous ability. Blessed Lord, the faculties are not one thing and illusions another. The faculties are themselves illusion, and illusion F.236.a itself is the faculties. Blessed Lord, the powers are not one thing and illusions another. The powers are themselves illusion, and illusion itself is the powers. Blessed Lord, the branches of enlightenment are not one thing and illusions another. The branches of enlightenment are themselves illusion, and illusion itself is the branches of enlightenment. Blessed Lord, the noble eightfold path is not one thing and illusions another. The noble eightfold path is itself illusion, and illusion itself is the noble eightfold path.

“Blessed Lord, the truths of the noble ones are not one thing and illusions another. The truths of the noble ones are themselves illusion, and illusion itself is the truths of the noble ones. Blessed Lord, the meditative concentrations are not one thing and illusions another. The meditative concentrations are themselves illusion, and illusion itself is the meditative concentrations. Blessed Lord, the immeasurable attitudes are not one thing and illusions another. The immeasurable attitudes are themselves illusion, and illusion itself is the immeasurable attitudes. Blessed Lord, the formless absorptions are not one thing and illusions another. The formless absorptions are themselves illusion, and illusion itself is the formless absorptions. Blessed Lord, the eight liberations are not one thing and illusions another. The liberations are themselves illusion, and illusion itself is the liberations. Blessed Lord, the serial steps of meditative absorption are not one thing and illusions F.236.b another. The serial steps of meditative absorption are themselves illusion, and illusion itself is the serial steps of meditative absorption. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are not one thing and illusions another. The emptiness, signlessness, and wishlessness gateways to liberation are themselves an illusion, and illusion itself is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, the extrasensory powers are not one thing and illusions another. The extrasensory powers are themselves illusion, and illusion itself is the extrasensory powers. Blessed Lord, the meditative stabilities are not one thing and illusions another. The meditative stabilities are themselves illusion, and illusion itself is the meditative stabilities. Blessed Lord, the dhāraṇī gateways are not one thing and illusions another.

The dhāraṇī gateways are themselves illusion, and illusion itself is the dhāraṇī gateways. Blessed Lord, the powers of the tathāgatas are not one thing and illusions another. the powers of the tathāgatas are themselves illusion, and illusion itself is the powers of the tathāgatas. Blessed Lord, the fearlessnesses are not one thing and illusions another. The fearlessnesses are themselves illusion, and illusion itself is the fearlessnesses. Blessed Lord, the kinds of exact knowledge are not one thing and illusions another. The kinds of exact knowledge are themselves illusion, and illusion itself is the kinds of exact knowledge. Blessed Lord, great loving kindness is not one thing and illusions another. Great loving kindness is itself illusion, and illusion itself is great loving kindness. Blessed Lord, great compassion is not one thing and illusions F.237.a another. Great compassion is itself illusion, and illusion itself is great compassion. Blessed Lord, the distinct qualities of the buddhas are not one thing and illusions another. The distinct qualities of the buddhas are themselves illusion, and illusion itself is the distinct qualities of the buddhas.

“Blessed Lord, the fruit of having entered the stream is not one thing and illusions another. The fruit of having entered the stream is itself illusion, and illusion itself is the fruit of having entered the stream. Blessed Lord, the fruit of once-returner is not one thing and illusions another. The fruit of once-returner is itself illusion, and illusion itself is the fruit of once-returner. Blessed Lord, the fruit of non-returner is not one thing and illusions another. The fruit of non-returner is itself illusion, and illusion itself is the fruit of non-returner. Blessed Lord, arhatship is not one thing and illusions another. Arhatship is itself illusion, and illusion itself is arhatship. Blessed Lord, individual enlightenment is not one thing and illusions another. individual enlightenment is itself illusion, and illusion itself is individual enlightenment. Blessed Lord, knowledge of the aspects of the path is not one thing and illusions another. Knowledge of the aspects of the path is itself illusion, and illusion itself is the knowledge of the aspects of the path. Blessed Lord, all-aspect omniscience is not one thing and illusions another. All-aspect omniscience is itself illusion, and illusion itself is all-aspect omniscience.”

“Subhūti, do you think that there is F.237.b arising or cessation with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that there is defilement or purification with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that that which is without arising, cessation, defilement, and purification will train in the perfection of wisdom, or go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the notion, symbol, designation, or conventional expression^[286]bodhisattva is in these five acquisitive aggregates?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that on the basis of a mere notion, symbol, designation, or conventional expression one can apprehend the arising, cessation, defilement, or purification of these five acquisitive aggregates?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that that of which there is no notion, no symbol, no designation, no conventional expression, no name, no denomination,^[287] no body, no physical actions, no speech, no verbal actions, no mind, no mental actions, no arising, no ceasing, F.238.a no defilement, and no purification will train in the perfection of wisdom and then go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti,” said the Blessed One, “so it is that when bodhisattva great beings have trained in the perfection of wisdom, by way of not apprehending anything, they will go forth to all-aspect omniscience and attain all-aspect omniscience.”

“The way I understand what you, Blessed Lord, have said, is that bodhisattva great beings who train in the perfection of wisdom should train for unsurpassed, perfect, complete enlightenment by training in the manner of an illusory person. If you ask why, Blessed Lord, it is because these five aggregates are just what should be known to be an illusory person.”

“Subhūti, do you think that these five aggregates can train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because the five aggregates are in their essential nature no essence,^[288] and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five dream-like aggregates train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. F.238.b “And if you ask why, Blessed Lord, it is because dreams are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like an illusion train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because illusions are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like an echo train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because echoes are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like an optical aberration train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because optical aberrations are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like the moon in water train in the perfection of wisdom and go forth to F.239.a all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because moons in water are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like a mirage train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because mirages are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

“Subhūti, do you think that these five aggregates that are like a magical display train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because magical displays are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”

The Blessed One said, “This is because, Subhūti, physical forms are like a dream, feelings are like a dream, perceptions are like a dream, formative predispositions are like a dream, and consciousness is like a dream. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of F.239.b conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like an illusion, feelings are like an illusion, perceptions are like an illusion, formative predispositions are like an illusion, and consciousness is like an illusion. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the F.240.a emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like an echo, feelings are like an echo, perceptions are like an echo, formative predispositions are like an echo, and consciousness is like an echo. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like an optical aberration, feelings are like an optical aberration, perceptions are like an optical aberration, formative predispositions are like an optical aberration, and consciousness is like an optical aberration. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, F.240.b cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like the moon in water, feelings are like the moon in water, perceptions are like the moon in water, formative predispositions are like the moon in water, and consciousness is like the moon in water. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended F.241.a owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like a mirage, feelings are like a mirage, perceptions are like a mirage, formative predispositions are like a mirage, and consciousness is like a mirage. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.

“Subhūti, physical forms are like a magical display, feelings are like a magical display, perceptions are like a magical display, formative predispositions are like a magical display, and consciousness is like a magical display. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended F.241.b owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.”

“Blessed Lord, in that case, will bodhisattva great beings who have newly embarked in the Vehicle not be afraid, fearful, and terrified when they hear this teaching?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who newly embark in the Vehicle will be afraid, fearful, and terrified if they are unskilled in the perfection of wisdom, and if they are not taken in hand by a spiritual mentor.”

“Blessed Lord, when bodhisattva great beings hear this teaching, what is the skillful means not to be afraid, not to be fearful, and not to be terrified of the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice F.242.a the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are impermanent but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is impermanent but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is suffering but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings F.242.b practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva F.243.a great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is empty but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is signless but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings F.243.b practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is wishless but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is F.244.a unconditioned but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are void but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is void but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the impermanent aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect F.244.b omniscience they discern the impermanent aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the suffering aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the suffering aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the selfless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience F.245.a they discern the selfless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the selfless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the peaceful aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the peaceful aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the empty aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of feelings but do not apprehend that. With their attention F.245.b turned toward all-aspect omniscience they discern the empty aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the empty aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the signless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the signless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the wishless aspect of physical forms but do not apprehend that. F.246.a With their attention turned toward all-aspect omniscience they discern the wishless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the wishless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the unconditioned aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the unconditioned aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings F.246.b practicing the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the void aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the void aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom. B18

“Subhūti, when those bodhisattva great beings discern like that, they think that they will teach all beings the doctrine that physical forms are impermanent by way of not apprehending it, will teach the doctrine that physical forms are suffering by way of not apprehending it, will teach the doctrine that physical forms are not a self by way of not apprehending it, will teach the doctrine that physical forms are at peace by way of not apprehending it, will teach the doctrine that physical forms are empty by way of not apprehending it, will teach the doctrine that physical forms are signless by way of not apprehending it, will teach the doctrine that physical forms F.247.a are wishless by way of not apprehending it, will teach the doctrine that physical forms are unconditioned by way of not apprehending it, and will teach the doctrine that physical forms are void by way of not apprehending it; will teach the doctrine that feelings are impermanent by way of not apprehending it, will teach the doctrine that feelings are suffering by way of not apprehending it, will teach the doctrine that feelings are not a self by way of not apprehending it, will teach the doctrine that feelings are at peace by way of not apprehending it, will teach the doctrine that feelings are empty by way of not apprehending it, will teach the doctrine that feelings are signless by way of not apprehending it, will teach the doctrine that feelings are wishless by way of not apprehending it, will teach the doctrine that feelings are unconditioned by way of not apprehending it, and will teach the doctrine that feelings are void by way of not apprehending it; will teach the doctrine that perceptions are impermanent by way of not apprehending it, will teach the doctrine that perceptions are suffering by way of not apprehending it, will teach the doctrine that perceptions are not a self by way of not apprehending it, will teach the doctrine that perceptions are at peace by way of not apprehending it, will teach the doctrine that perceptions are empty by way of not apprehending it, will teach the doctrine that perceptions are signless by way of not apprehending it, will teach the doctrine that perceptions are wishless by way of not apprehending it, will teach the doctrine that perceptions are unconditioned by way of not apprehending it, and will teach the doctrine that perceptions are void by way of not apprehending it; will teach the doctrine that formative predispositions are impermanent by way of not apprehending it, will teach the doctrine F.247.b that formative predispositions are suffering by way of not apprehending it, will teach the doctrine that formative predispositions are not a self by way of not apprehending it, will teach the doctrine that formative predispositions are at peace by way of not apprehending it, will teach the doctrine that formative predispositions are empty by way of not apprehending it, will teach the doctrine that formative predispositions are signless by way of not apprehending it, will teach the doctrine that formative predispositions are wishless by way of not apprehending it, will teach the doctrine that formative predispositions are unconditioned by way of not apprehending it, and will teach the doctrine that formative predispositions are void by way of not apprehending it;

and will teach the doctrine that consciousness is impermanent by way of not apprehending it, will teach the doctrine that consciousness is suffering by way of not apprehending it, will teach the doctrine that consciousness is not a self by way of not apprehending it, will teach the doctrine that consciousness is at peace by way of not apprehending it, will teach the doctrine that consciousness is empty by way of not apprehending it, will teach the doctrine that consciousness is signless by way of not apprehending it, will teach the doctrine that consciousness is wishless by way of not apprehending it, will teach the doctrine that consciousness is unconditioned by way of not apprehending it, and will teach the doctrine that consciousness is void by way of not apprehending it.

“Subhūti, this is the perfection of generosity of bodhisattva great beings. By possessing this, those bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, unconnected with what śrāvakas F.248.a or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of physical forms, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of physical forms, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to F.248.b that suffering aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of feelings, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to,

they turn their attention to that void aspect of feelings, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of perceptions, paying attention F.249.a by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of perceptions, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of perceptions, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to,F.249.b they turn their attention to that selfless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of formative predispositions,

paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of formative predispositions, paying attention by way of not apprehending it. And unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of consciousness,F.250.a paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of consciousness, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of consciousness, paying attention by way of not apprehending it.

This, Subhūti, is the undiminished perfection of ethical discipline of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern, tolerate, and find agreeable^[289] the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, unconditioned aspect, and void aspect of those phenomena. This is the perfection of tolerance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience F.250.b they discern that physical forms are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are void but do not apprehend that.

“With their attention turned toward all-aspect omniscience, they discern that feelings are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are empty F.251.a but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are void but do not apprehend that.

“With their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are unconditioned F.251.b but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are void but do not apprehend that.

“With their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are void but do not apprehend that.

“With their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is suffering but F.252.a do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is void but do not apprehend that. This nonabandonment of them in this manner, on account of their attention being turned toward all-aspect omniscience, and this nonforsaking of perseverance^[290] is the perfection of perseverance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent by way of not apprehending it, and deny any opportunity^[291] for attention connected with śrāvakas and pratyekabuddhas,F.252.b or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern F.253.a that physical forms are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that physical forms are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are impermanent by way of not apprehending it, and deny any opportunity F.253.b for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

When bodhisattva great beings practice the perfection of wisdom F.254.a with their attention turned toward all-aspect omniscience, they discern that feelings are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that feelings are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas,F.254.b or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience,F.255.a they discern that perceptions are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that perceptions are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas,F.255.b or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience,F.256.a they discern that formative predispositions are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that formative predispositions are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas,F.256.b or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

When bodhisattva great beings practice the perfection of wisdom with their attention turned toward F.257.a all-aspect omniscience, they discern that consciousness is signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that consciousness is void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.

“This is the perfection of meditative concentration of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice F.257.b the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern in this manner: that physical forms are not empty of the emptiness of physical forms, but that physical forms are emptiness, and that emptiness is indeed physical forms; that feelings are not empty of the emptiness of feelings, but that feelings are emptiness, and that emptiness is indeed feelings; that perceptions are not empty of the emptiness of perceptions, but that perceptions are emptiness, and that emptiness is indeed perceptions; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that a consciousness is emptiness, and that emptiness is indeed consciousness; that the eyes are not empty of the emptiness of the eyes, but that eyes are emptiness, and that emptiness is indeed the eyes; that the ears are not empty of the emptiness of the ears, but that ears are emptiness, and that emptiness is indeed the ears; that the nose is not empty of the emptiness of the nose, but that the nose is emptiness, and that emptiness is indeed the nose; that the tongue is not empty of the emptiness of the tongue, but that the tongue is emptiness, and that emptiness is indeed the tongue; that the body is not empty of the emptiness of the body, but that the body is emptiness, and that emptiness is indeed the body; that the mental faculty is not empty of the emptiness of the mental faculty, but that the mental faculty is emptiness, and that emptiness is indeed the mental faculty; that sights are not empty of the emptiness of sights, but that sights are emptiness, and that emptiness is indeed sights; that sounds are not empty of the emptiness of sounds, but that sounds are emptiness, and that emptiness is indeed sounds; that odors are not empty F.258.a of the emptiness of odors, but that odors are emptiness, and that emptiness is indeed odors; that tastes are not empty of the emptiness of tastes, but that tastes are emptiness, and that emptiness is indeed tastes; that tangibles are not empty of the emptiness of tangibles, but that tangibles are emptiness, and that emptiness is indeed tangibles; that mental phenomena are not empty of the emptiness of mental phenomena, but that mental phenomena are emptiness, and that emptiness is indeed mental phenomena; that visual consciousness is not empty of the emptiness of visual consciousness, but that visual consciousness is emptiness, and that emptiness is indeed visual consciousness; that auditory consciousness is not empty of the emptiness of auditory consciousness, but that auditory consciousness is emptiness, and that emptiness is indeed auditory consciousness; that olfactory consciousness is not empty of the emptiness of olfactory consciousness, but that olfactory consciousness is emptiness, and that emptiness is indeed olfactory consciousness; that gustatory consciousness is not empty of the emptiness of gustatory consciousness, but that gustatory consciousness is emptiness, and that emptiness is indeed gustatory consciousness;

that tactile consciousness is not empty of the emptiness of tactile consciousness, but that tactile consciousness is emptiness, and that emptiness is indeed tactile consciousness; that mental consciousness is not empty of the emptiness of mental consciousness, but that mental consciousness is emptiness, and that emptiness is indeed mental consciousness; that visually compounded sensory contact is not empty of the emptiness of visually compounded sensory contact, but that visually compounded sensory contact is emptiness, and that emptiness is indeed visually compounded sensory contact; that aurally compounded sensory contact is not empty F.258.b of the emptiness of aurally compounded sensory contact, but that aurally compounded sensory contact is emptiness, and that emptiness is indeed aurally compounded sensory contact; that nasally compounded sensory contact is not empty of the emptiness of nasally compounded sensory contact, but that nasally compounded sensory contact is emptiness, and that emptiness is indeed nasally compounded sensory contact; that lingually compounded sensory contact is not empty of the emptiness of lingually compounded sensory contact, but that lingually compounded sensory contact is emptiness, and that emptiness is indeed lingually compounded sensory contact; that corporeally compounded sensory contact is not empty of the emptiness of corporeally compounded sensory contact, but that corporeally compounded sensory contact is emptiness, and that emptiness is indeed corporeally compounded sensory contact; that mentally compounded sensory contact is not empty of the emptiness of mentally compounded sensory contact, but that mentally compounded sensory contact is emptiness, and that emptiness is indeed mentally compounded sensory contact; that feelings conditioned by visually compounded sensory contact are not empty of the emptiness of feelings conditioned by visually compounded sensory contact, but that feelings conditioned by visually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact; that feelings conditioned by aurally compounded sensory contact are not empty of the emptiness of feelings conditioned by aurally compounded sensory contact, but that feelings conditioned by aurally compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by aurally compounded sensory contact; that feelings conditioned by nasally compounded sensory contact are not empty of the emptiness of feelings conditioned by nasally compounded sensory contact, but that feelings conditioned by nasally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by nasally compounded sensory contact; that feelings conditioned by lingually compounded F.259.a sensory contact are not empty of the emptiness of feelings conditioned by lingually compounded sensory contact, but that feelings conditioned by lingually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by lingually compounded sensory contact; that feelings conditioned by corporeally compounded sensory contact are not empty of the emptiness of feelings conditioned by corporeally compounded sensory contact,

but that feelings conditioned by corporeally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by corporeally compounded sensory contact; that feelings conditioned by mentally compounded sensory contact are not empty of the emptiness of feelings conditioned by mentally compounded sensory contact, but that feelings conditioned by mentally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by mentally compounded sensory contact; that the earth element is not empty of the emptiness of the earth element, but that the earth element is emptiness, and that emptiness is indeed the earth element; that the water element is not empty of the emptiness of the water element, but that the water element is emptiness, and that emptiness is indeed the water element; that the fire element is not empty of the emptiness of the fire element, but that the fire element is emptiness, and that emptiness is indeed the fire element; that the wind element is not empty of the emptiness of the wind element, but that the wind element is emptiness, and that emptiness is indeed the wind element; that the space element is not empty of the emptiness of the space element, but that the space element is emptiness, and that emptiness is indeed the space element; that the consciousness element is not empty of the emptiness of the consciousness element, but that the consciousness element is emptiness, and that emptiness is indeed the consciousness element; that ignorance is not empty of the emptiness F.259.b of ignorance, but that ignorance is emptiness, and that emptiness is indeed ignorance; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that consciousness is emptiness, and that emptiness is indeed consciousness; that name and form are not empty of the emptiness of name and form, but that name and form are emptiness, and that emptiness is indeed name and form; that the six sense fields are not empty of the emptiness of the six sense fields, but that the six sense fields are emptiness, and that emptiness is indeed six sense fields; that sensory contact is not empty of the emptiness of sensory contact, but that sensory contact is emptiness, and that emptiness is indeed sensory contact; that sensation is not empty of the emptiness of sensation, but that sensation is emptiness, and that emptiness is indeed sensation; that craving is not empty of the emptiness of craving, but that craving is emptiness, and that emptiness is indeed craving; that grasping is not empty of the emptiness of grasping, but that grasping is emptiness, and that emptiness is indeed grasping; that the rebirth process is not empty of the emptiness of the rebirth process, but that the rebirth process is emptiness, and that emptiness is indeed the rebirth process; that birth is not empty of the emptiness of birth, but that birth is emptiness, and that emptiness is indeed birth; that aging and death are not empty of the emptiness of aging and death, but that aging and death are emptiness, and that emptiness is indeed aging and death;

that the perfection of generosity is not empty of the emptiness of the perfection of generosity, but that the perfection of generosity is emptiness, and that emptiness is indeed the perfection of generosity; that the perfection of ethical discipline is not empty F.260.a of the emptiness of the perfection of ethical discipline, but that the perfection of ethical discipline is emptiness, and that emptiness is indeed the perfection of ethical discipline; that the perfection of tolerance is not empty of the emptiness of the perfection of tolerance, but that the perfection of tolerance is emptiness, and that emptiness is indeed the perfection of tolerance; that the perfection of perseverance is not empty of the emptiness of the perfection of perseverance, but that the perfection of perseverance is emptiness, and that emptiness is indeed the perfection of perseverance; that the perfection of meditative concentration is not empty of the emptiness of the perfection of meditative concentration, but that the perfection of meditative concentration is emptiness, and that emptiness is indeed the perfection of meditative concentration; that the perfection of wisdom is not empty of the emptiness of the perfection of wisdom, but that the perfection of wisdom is emptiness, and that emptiness is indeed the perfection of wisdom; that the emptiness of internal phenomena is not empty of the emptiness of the emptiness of internal phenomena, but that the emptiness of internal phenomena is emptiness, and that emptiness is indeed the emptiness of internal phenomena; that the emptiness of external phenomena is not empty of the emptiness of the emptiness of external phenomena, but that the emptiness of external phenomena is emptiness, and that emptiness is indeed the emptiness of external phenomena; that the emptiness of external and internal phenomena is not empty of the emptiness of the emptiness of external and internal phenomena, but that the emptiness of external and internal phenomena is emptiness, and that emptiness is indeed the emptiness of external and internal phenomena; that the emptiness of emptiness is not empty of the emptiness of the emptiness of emptiness, but that the emptiness of emptiness is emptiness, and that emptiness is indeed the emptiness of emptiness; that the emptiness of great extent is not empty of the emptiness of the emptiness of great extent,F.260.b but that the emptiness of great extent is emptiness, and that emptiness is indeed the emptiness of great extent; that the emptiness of ultimate reality is not empty of the emptiness of the emptiness of ultimate reality, but that the emptiness of ultimate reality is emptiness, and that emptiness is indeed the emptiness of ultimate reality; that the emptiness of conditioned phenomena is not empty of the emptiness of the emptiness of conditioned phenomena, but that the emptiness of conditioned phenomena is emptiness, and that emptiness is indeed the emptiness of conditioned phenomena; that the emptiness of unconditioned phenomena is not empty of the emptiness of the emptiness of unconditioned phenomena, but that the emptiness of unconditioned phenomena is emptiness, and that emptiness is indeed the emptiness of unconditioned phenomena; that the emptiness of the unlimited is not empty of the emptiness of the emptiness of the unlimited,

but that the emptiness of the unlimited is emptiness, and that emptiness is indeed the emptiness of the unlimited; that the emptiness of nonexclusion is not empty of the emptiness of the emptiness of nonexclusion, but that the emptiness of nonexclusion is emptiness, and that emptiness is indeed the emptiness of nonexclusion; that the emptiness of inherent nature is not empty of the emptiness of the emptiness of inherent nature, but that the emptiness of inherent nature is emptiness, and that emptiness is indeed the emptiness of inherent nature; that the emptiness of all phenomena is not empty of the emptiness of the emptiness of all phenomena, but that the emptiness of all phenomena is emptiness, and that emptiness is indeed the emptiness of all phenomena; that the emptiness of intrinsic defining characteristics is not empty of the emptiness of the emptiness of intrinsic defining characteristics, but that F.261.a the emptiness of intrinsic defining characteristics is emptiness, and that emptiness is indeed the emptiness of intrinsic defining characteristics; that the emptiness of that which cannot be apprehended is not empty of the emptiness of the emptiness of that which cannot be apprehended, but that the emptiness of that which cannot be apprehended is emptiness, and that emptiness is indeed the emptiness of that which cannot be apprehended; that the emptiness of nonentities is not empty of the emptiness of the emptiness of nonentities, but that the emptiness of nonentities is emptiness, and that emptiness is indeed the emptiness of nonentities; that the emptiness of essential nature is not empty of the emptiness of the emptiness of essential nature, but that the emptiness of essential nature is emptiness, and that emptiness is indeed the emptiness of essential nature; that the emptiness of an essential nature of nonentities is not empty of the emptiness of the emptiness of an essential nature of nonentities, but that the emptiness of an essential nature of nonentities is emptiness, and that emptiness is indeed the emptiness of an essential nature of nonentities; that the applications of mindfulness are not empty of the emptiness of the applications of mindfulness, but that the applications of mindfulness are emptiness, and that emptiness is indeed the applications of mindfulness; that the correct exertions are not empty of the emptiness of the correct exertions, but that the correct exertions are emptiness, and that emptiness is indeed the correct exertions; that the supports for miraculous ability are not empty of the emptiness of the supports for miraculous ability, but that the supports for miraculous ability are emptiness, and that emptiness is indeed the supports for miraculous ability; that the faculties are not empty of the emptiness of the faculties, but that the faculties are emptiness, and that emptiness is indeed the faculties; that the powers are not empty of the emptiness of the powers, but that the powers are emptiness, and that emptiness is indeed the powers;F.261.b that the branches of enlightenment are not empty of the emptiness of the branches of enlightenment, but that the branches of enlightenment are emptiness, and that emptiness is indeed the branches of enlightenment; that the noble eightfold path is not empty of the emptiness of the noble eightfold path,

but that the noble eightfold path is emptiness, and that emptiness is indeed the noble eightfold path; that the truths of the noble ones are not empty of the emptiness of the truths of the noble ones, but that the truths of the noble ones are emptiness, and that emptiness is indeed the truths of the noble ones; that the meditative concentrations are not empty of the emptiness of the meditative concentrations, but that the meditative concentrations are emptiness, and that emptiness is indeed the meditative concentrations; that the immeasurable attitudes are not empty of the emptiness of the immeasurable attitudes, but that the immeasurable attitudes are emptiness, and that emptiness is indeed the immeasurable attitudes; that the formless absorptions are not empty of the emptiness of the formless absorptions, but that the formless absorptions are emptiness, and that emptiness is indeed the formless absorptions; that the liberations are not empty of the emptiness of the eight liberations, but that the liberations are emptiness, and that emptiness is indeed the liberations; that the serial steps of meditative absorption are not empty of the emptiness of the nine serial steps of meditative absorption, but that the serial steps of meditative absorption are emptiness, and that emptiness is indeed the serial steps of meditative absorption; that the emptiness, signlessness, and wishlessness gateways to liberation are not empty F.262.a of the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, but that the emptiness, signlessness, and wishlessness gateways to liberation are emptiness, and that emptiness is indeed the emptiness, signlessness, and wishlessness gateways to liberation; that the extrasensory powers are not empty of the emptiness of the extrasensory powers, but that the extrasensory powers are emptiness, and that emptiness is indeed the extrasensory powers; that the meditative stabilities are not empty of the emptiness of the meditative stabilities, but that the meditative stabilities are emptiness, and that emptiness is indeed the meditative stabilities; that the dhāraṇī gateways are not empty of the emptiness of the dhāraṇī gateways, but that the dhāraṇī gateways are emptiness, and that emptiness is indeed the dhāraṇī gateways; that the powers of the tathāgatas are not empty of the emptiness of the powers of the tathāgatas, but that the powers of the tathāgatas are emptiness, and that emptiness is indeed the powers of the tathāgatas; that the fearlessnesses are not empty of the emptiness of the fearlessnesses, but that the fearlessnesses are emptiness, and that emptiness is indeed the fearlessnesses; that the kinds of exact knowledge are not empty of the emptiness of the kinds of exact knowledge, but that the kinds of exact knowledge are emptiness, and that emptiness is indeed the kinds of exact knowledge; that great loving kindness is not empty of the emptiness of great loving kindness, but that great loving kindness is emptiness, and that emptiness is indeed great loving kindness; that great compassion is not empty of the emptiness of great compassion, but that great compassion is emptiness, and that emptiness is indeed great compassion; and that the distinct qualities of the buddhas are not empty of the emptiness of the distinct qualities of the buddhas,

but that the distinct qualities of the buddhas are emptiness, and that emptiness is F.262.b indeed the distinct qualities of the buddhas.

“This, Subhūti, is the perfection of wisdom of bodhisattva great beings. This, Subhūti, is the skillful means of bodhisattva great beings who practice perfection of wisdom. Bodhisattva great beings who possess this skillful means will not be afraid, fearful, or terrified on hearing this teaching.” B19

“Blessed Lord, who are those spiritual mentors, the spiritual mentors who have taken hold of^[292] bodhisattva great beings so that they will not be afraid, fearful, or terrified on hearing this teaching on the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are impermanent by way of F.263.a not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them F.263.b the doctrine that consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are at peace F.264.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, F.264.b or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, F.265.a or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, F.265.b Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine F.266.a that feelings are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is impermanent by way of not apprehending it, and who do not cause the dedication F.266.b of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is suffering by way of not apprehending it, and who do not cause the dedication F.267.a of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is not a self by way of not apprehending it, F.267.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is at peace F.268.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. F.268.b

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are wishless by way of not F.269.a apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, F.269.b or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are void by way of not apprehending it, F.270.a and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them F.270.b the doctrine that odors are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, F.271.a or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are not a self by way of not apprehending it, and who do not cause the dedication F.271.b of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are at peace by way of F.272.a not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are empty by way of F.272.b not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, F.273.a Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are unconditioned by way of F.273.b not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are void by way of not apprehending it, and who do not cause F.274.a the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is impermanent by way of not apprehending it, and who F.274.b do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.275.a or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that F.275.b olfactory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.B20

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; F.276.a who teach them the doctrine that olfactory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.276.b or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them F.277.a the doctrine that gustatory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is wishless by way of not apprehending it, F.277.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.278.a to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of F.278.b the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.279.a or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.279.b who teach them the doctrine that corporeally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that F.280.a corporeally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is at peace by way of not apprehending it, and who F.280.b do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything F.281.a other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them F.281.b the doctrine that mentally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.282.a and who teach them the doctrine that mentally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other F.282.b than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded F.283.a sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are impermanent F.283.b by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine F.284.a that feelings arising from mentally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.284.b or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to F.285.a the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are empty by way of not apprehending it,F.285.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.286.a who teach them the doctrine that feelings arising from corporeally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.286.b to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine F.287.a that feelings arising from lingually compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.287.b to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the earth element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is impermanent F.288.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is suffering by way of not apprehending it, and who do not cause F.288.b the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is suffering by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.289.a or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine that the earth element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than F.289.b all-aspect omniscience; who teach them the doctrine that the wind element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is empty by way of not F.290.a apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,

or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is signless by way of not apprehending it, and who F.290.b do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.291.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is wishless by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is unconditioned by way of not apprehending it,F.291.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine that the earth element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.292.a to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.B21

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that dependent origination is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.292.b are those who teach them the doctrine that dependent origination is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that dependent origination is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings F.293.a are those who teach them the doctrine that the perfection of generosity is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti,F.293.b the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything F.294.a other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.294.b to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of F.295.a the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is empty by way of not apprehending it, and who do not cause the dedication of any F.295.b of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is signless F.296.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine F.296.b that the perfection of wisdom is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other F.297.a than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.297.b or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.298.a or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is impermanent by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.298.b are those who teach them the doctrine that the emptiness of all phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is impermanent by way of not apprehending it, and who do not cause F.299.a the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is suffering by way of not apprehending it, and who do not cause F.299.b the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is suffering by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of F.300.a the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

F.300.b

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.301.a are those who teach them the doctrine that the emptiness of conditioned phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is not a self by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is not a self by way of not apprehending it,F.301.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is at peace by way of not apprehending it, and who do not cause the dedication of F.302.a any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine F.302.b that the emptiness of unconditioned phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is at peace by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is at peace by way of not apprehending it, and who do not cause the dedication F.303.a of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.303.b to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is empty by way of F.304.a not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is empty by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.304.b or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness F.305.a is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is signless by way of not apprehending it,F.305.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is signless by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.306.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than F.306.b all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine F.307.a that the emptiness of nonexclusion is wishless by way of not apprehending it,

and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is wishless F.307.b by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent F.308.a is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is unconditioned^[293] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,

or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion F.308.b is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them F.309.a the doctrine that the emptiness of essential nature is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that F.309.b the emptiness of great extent is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is void by way of not apprehending it,

and who do not cause the dedication F.310.a of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.310.b and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the applications of mindfulness are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.311.a or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the applications of mindfulness are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the applications of mindfulness might be cultivated,^[294] by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the correct exertions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them F.311.b the doctrine that the correct exertions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions F.312.a are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the correct exertions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the correct exertions might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.B22

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the supports for miraculous ability are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.312.b or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the supports for miraculous ability are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

F.313.a They are those who teach them the doctrine, in order that the supports for miraculous ability might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the faculties are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are signless by way of not apprehending it, and who do not cause the dedication of F.313.b any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the faculties are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the faculties might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the powers are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them F.314.a the doctrine that the powers are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the powers are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything F.314.b other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the powers might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the branches of enlightenment are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are signless F.315.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the branches of enlightenment are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the branches of enlightenment might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the noble eightfold path is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is suffering F.315.b by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is unconditioned by way of not F.316.a apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the noble eightfold path is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the noble eightfold path might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the truths of the noble ones are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are at peace F.316.b by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the truths of the noble ones are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the truths of the noble ones might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.317.a or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the meditative concentrations are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations F.317.b are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the meditative concentrations are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the meditative concentrations might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the immeasurable attitudes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.318.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the immeasurable attitudes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the immeasurable attitudes F.318.b might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the formless absorptions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue F.319.a to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the formless absorptions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the formless absorptions might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the liberations are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything F.319.b other than all-aspect omniscience; are those who teach them the doctrine that the liberations are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the liberations are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.320.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the liberations might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the nine serial steps of meditative absorption are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of F.320.b the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the nine serial steps of meditative absorption are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the nine serial steps of meditative absorption might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.321.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness,F.321.b signlessness, and wishlessness gateways to liberation are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the emptiness, signlessness, and wishlessness gateways to liberation might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the extrasensory powers are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are not a self F.322.a by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the extrasensory powers are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

F.322.b They are those who teach them the doctrine, in order that the extrasensory powers might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the meditative stabilities are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of F.323.a the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the meditative stabilities are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the meditative stabilities might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the dhāraṇī gateways are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are not a self by way of F.323.b not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the dhāraṇī gateways are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the dhāraṇī gateways might F.324.a be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the ten powers of the tathāgatas are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers F.324.b of the tathāgatas are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the ten powers of the tathāgatas are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the ten powers of the tathāgatas might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the four fearlessnesses are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level F.325.a of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the fearlessnesses are void F.325.b by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the fearlessnesses might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the four kinds of exact knowledge are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.326.a are those who teach them the doctrine that the kinds of exact knowledge are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the kinds of exact knowledge are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the kinds of exact knowledge might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that great compassion^[295] is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience;F.326.b are those who teach them the doctrine that great compassion is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas,F.327.a or to anything other than all-aspect omniscience; and are those who teach them the doctrine that great compassion is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that great compassion might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eighteen distinct qualities of the buddhas are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are empty by way of not apprehending it,F.327.b and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the distinct qualities of the buddhas are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

They are those who teach them the doctrine, in order that the distinct qualities of the buddhas might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that all-aspect omniscience might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas F.328.a or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience, and who teach them the doctrine, in order that enlightenment might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.B23

“One should know that these, Subhūti, are the spiritual mentors of bodhisattva great beings, the spiritual mentors who have taken hold of bodhisattva great beings so that they will not be afraid, fearful, or terrified on hearing this teaching.”

Subhūti said, “Blessed Lord! How is it that when bodhisattva great beings practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom, and, unskilled, fall into the clutches of evil associates and are abandoned by spiritual mentors?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, without having turned their attention toward all-aspect omniscience,^[296] they cultivate and apprehend that perfection of wisdom, and give rise to conceit on account of that perfection of wisdom. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of meditative concentration, and give rise to conceit on account of that perfection of meditative concentration. Without having turned their attention toward all-aspect omniscience,F.328.b they cultivate and apprehend that perfection of perseverance, and give rise to conceit on account of that perfection of perseverance. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of tolerance, and give rise to conceit on account of that perfection of tolerance. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of ethical discipline, and give rise to conceit on account of that perfection of ethical discipline. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of generosity, and give rise to conceit on account of that perfection of generosity. One should know, Subhūti, that such bodhisattva great beings practicing the perfection of wisdom are unskilled.

^[297]

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of F.329.a that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of F.329.b the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of that which F.330.a cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.330.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice F.331.a the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of intrinsic defining characteristics’ F.331.b and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the F.332.a perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice F.332.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of all phenomena’ and, by way of apprehending that,F.333.a they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice F.333.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit F.334.a on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an inherent nature’ F.334.b and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom F.335.a without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit F.335.b on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonexclusion’ F.336.a and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice F.336.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of emptiness’ and, by way of apprehending that,F.337.a they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.337.b they pay attention to ‘the eyes empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.338.a without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit F.338.b on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise F.339.a to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which cannot be apprehended’ F.339.b and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.340.a toward all-aspect omniscience, they pay attention to ‘the nose empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward F.340.b all-aspect omniscience, they pay attention to ‘the nose empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.341.a toward all-aspect omniscience, they pay attention to ‘the nose empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without F.341.b having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.342.a all-aspect omniscience, they pay attention to ‘the tongue empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice F.342.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external phenomena’ F.343.a and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of unconditioned phenomena’ and, by way of apprehending that,F.343.b they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.344.a they pay attention to ‘the body empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

B24

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.344.b ‘the mental faculty empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty F.345.a empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without F.345.b having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit F.346.a on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of ultimate reality’ and, by way of apprehending that,F.346.b they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.347.a all-aspect omniscience, they pay attention to ‘sights empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the F.347.b perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit F.348.a on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of F.348.b nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned F.349.a their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.349.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When F.350.a they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and F.350.b give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of F.351.a emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of that which has neither F.351.b beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.352.a they pay attention to ‘tastes empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.352.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When F.353.a they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness F.353.b of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of external and internal phenomena’ F.354.a and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena F.354.b empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.355.a toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external F.355.b phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without F.356.a having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of all phenomena’ and,F.356.b by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva F.357.a great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of ultimate reality’ F.357.b and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice F.358.a the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of F.358.b essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

B25

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend F.359.a an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.359.b they pay attention to ‘olfactory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot F.360.a be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.360.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice F.361.a the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of that which cannot be apprehended’ and, by way of F.361.b apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the F.362.a perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and F.362.b give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.363.a they pay attention to ‘tactile consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of F.363.b an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of ultimate reality’ and,F.364.a by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness.F.364.b When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of essential nature’ and, by way of F.365.a apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When F.365.b they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of F.366.a apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice F.366.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom F.367.a without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit F.367.b on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.368.a they pay attention to ‘aurally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.368.b ‘nasally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without F.369.a having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact F.369.b empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice F.370.a the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.370.b all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of F.371.a that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit F.371.b on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

B26

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and F.372.a give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.372.b they pay attention to ‘corporeally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness F.373.a of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit F.373.b on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact F.374.a empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and F.374.b give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without F.375.a having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.375.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.376.a all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.376.b all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom,F.377.a without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.377.b they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.378.a they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.378.b ‘feelings conditioned by aurally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.379.a they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of F.379.b unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by F.380.a nasally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact F.380.b empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.381.a they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of F.381.b that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of that which cannot be apprehended’ and, by way of F.382.a apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.382.b ‘feelings conditioned by corporeally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of conditioned phenomena’ F.383.a and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of an inherent nature’ and, by way of F.383.b apprehending an entity,^[298] they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of essential nature’ and,F.384.a by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.384.b ‘feelings conditioned by mentally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings F.385.a conditioned by mentally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.385.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.F.386.aB27

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.386.b toward all-aspect omniscience, they pay attention to ‘the earth element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of nonexclusion’ and, by way of apprehending that,F.387.a they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When F.387.b they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.388.a toward all-aspect omniscience, they pay attention to ‘the water element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice F.388.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of that which cannot be apprehended’ and,F.389.a by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of F.389.b an emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of unconditioned phenomena’ and, by way of apprehending that,F.390.a they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to F.390.b conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom F.391.a without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit F.391.b on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention F.392.a toward all-aspect omniscience, they pay attention to ‘the wind element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of essential nature’ and, by way of apprehending that,F.392.b they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness F.393.a and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom,F.393.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.394.a they pay attention to ‘the space element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.394.b ‘the consciousness element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend F.395.a an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of an inherent nature’ and, by way of apprehending that, they apprehend F.395.b an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and F.396.a give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice F.396.b the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of that which F.397.a has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of that which cannot be apprehended’ and, by way of F.397.b apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and F.398.a give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of F.398.b unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend F.399.a an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without F.399.b having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit F.400.a on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of all phenomena’ and, by way of F.400.b apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.401.a they pay attention to ‘name and form empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of conditioned phenomena’ F.401.b and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay F.402.a attention to ‘name and form empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

V16F.1.bB1

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and F.2.a give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of F.2.b unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of intrinsic defining characteristics’ and, by way of apprehending that,F.3.a they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to F.3.b ‘sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of unconditioned phenomena’ and, by way of apprehending F.4.a that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of intrinsic defining characteristics’ and, by way of F.4.b apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of external phenomena’ F.5.a and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of unconditioned phenomena’ and, by way of F.5.b apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.6.a they pay attention to ‘sensation empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned F.6.b their attention toward all-aspect omniscience, they pay attention to ‘craving empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving F.7.a empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and F.7.b give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise F.8.a to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom F.8.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention F.9.a to ‘grasping empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of external and internal phenomena’ and, by way of F.9.b apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and F.10.a give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which F.10.b cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness.F.11.a When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without F.11.b having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward F.12.a all-aspect omniscience, they pay attention to ‘birth empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom F.12.b without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of that which has neither beginning F.13.a nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of F.13.b nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the applications of mindfulness and, by way of apprehending something, they apprehend those applications of mindfulness and give rise to conceit on account of those applications of mindfulness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the correct exertions and, by way of apprehending something, they apprehend those correct exertions and give rise to conceit on account of those correct exertions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the supports for miraculous ability and, by way of apprehending something, they apprehend those supports for miraculous ability and give rise to conceit on account of those supports for miraculous ability. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience,F.14.a they cultivate the faculties and, by way of apprehending something, they apprehend those faculties and give rise to conceit on account of those faculties. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers and, by way of apprehending something, they apprehend those powers and give rise to conceit on account of those powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the branches of enlightenment and, by way of apprehending something, they apprehend those branches of enlightenment and give rise to conceit on account of those branches of enlightenment.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the noble eightfold path and, by way of apprehending something, they apprehend that noble eightfold path and give rise to conceit on account of that noble eightfold path. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the truths of the noble ones and, by way of apprehending something, they apprehend those truths of the noble ones and give rise to conceit on account of those truths of the noble ones. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative concentrations and, by way of apprehending something, they apprehend those meditative concentrations and give rise to conceit on account of those meditative concentrations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate F.14.b the immeasurable attitudes and, by way of apprehending something, they apprehend those immeasurable attitudes and give rise to conceit on account of those immeasurable attitudes. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the formless absorptions and, by way of apprehending something, they apprehend those formless absorptions and give rise to conceit on account of those formless absorptions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the liberations and, by way of apprehending something, they apprehend those liberations and give rise to conceit on account of those liberations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the serial steps of meditative absorption and, by way of apprehending something, they apprehend those serial steps of meditative absorption and give rise to conceit on account of those serial steps of meditative absorption.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the emptiness, signlessness, and wishlessness gateways to liberation and, by way of apprehending something, they apprehend those emptiness, signlessness, and wishlessness gateways to liberation and give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the extrasensory powers and, by way of apprehending something, they apprehend those extrasensory powers and give rise to conceit on account of those extrasensory powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative stabilities and, by way of apprehending something, they apprehend those meditative stabilities and give rise to conceit F.15.a on account of those meditative stabilities. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the dhāraṇī gateways and, by way of apprehending something, they apprehend those dhāraṇī gateways and give rise to conceit on account of those dhāraṇī gateways. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers of the tathāgatas and, by way of apprehending something, they apprehend those powers of the tathāgatas and give rise to conceit on account of those powers of the tathāgatas. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the fearlessnesses and, by way of apprehending something, they apprehend those fearlessnesses and give rise to conceit on account of those fearlessnesses.

When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the kinds of exact knowledge and, by way of apprehending something, they apprehend those kinds of exact knowledge and give rise to conceit on account of those kinds of exact knowledge. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate great compassion and, by way of apprehending something, they apprehend that great compassion and give rise to conceit on account of that great compassion. When F.15.b they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the distinct qualities of the buddhas and, by way of apprehending something, they apprehend those distinct qualities of the buddhas and give rise to conceit on account of those distinct qualities of the buddhas.B2

“Subhūti, when bodhisattva great beings with a lack of such skillful means practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom.”

“Blessed Lord, how is it that bodhisattva great beings are taken hold of by evil associates and become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How do they fall into the clutches of evil associates?”

“Subhūti,” replied the Blessed One, “here the evil associates of bodhisattva great beings are those who dissuade them and turn^[299] them back from practicing the perfection of wisdom. They dissuade them and turn them back from practicing the perfection of meditative concentration. They dissuade them and turn them back from practicing the perfection of perseverance. They dissuade them and turn them back from practicing the perfection of tolerance. They dissuade them and turn them back from practicing the perfection of ethical discipline. And they dissuade them and turn them back from practicing the perfection of generosity, saying, ‘This has not been said by the Tathāgata. This is not the Dharma, this is not the Vinaya, so you should not train in F.16.a this. These sūtras are forgeries.^[300] You should not listen to them, should not take them up, should not retain them, should not recite them, should not comprehend them, should not be properly attentive to them, and you should not teach them to others.’ Subhūti, you should know such persons to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, the evil associates of bodhisattva great beings do not reveal the activities of māras and do not explain the defects of māras,^[301] that ‘malign māras disguised as buddhas approach bodhisattva great beings, turning them back and dissuading them from the six perfections, saying, “Child of a good family, what will you achieve by cultivating this perfection of wisdom? What will you achieve by cultivating the perfection of meditative concentration? What will you achieve by cultivating the perfection of perseverance? What will you achieve by cultivating the perfection of tolerance? What will you achieve by cultivating the perfection of ethical discipline? What will you achieve by cultivating the perfection of generosity?” ’ These, Subhūti, you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of aspects of the activities of māras—that ‘malign māras disguised as buddhas approach bodhisattva great beings and teach, comment on, analyze, elucidate, and completely disclose the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and F.16.b the established instructions connected with śrāvakas’—are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, you should know those who do not mention and reveal these sorts of activities of māras—that malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, you do not have the slightest [setting of] the mind on enlightenment, you are also not irreversible, and you are incapable of fully awakening to unsurpassed, perfect, complete enlightenment’—are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras disguised as buddhas approach bodhisattva great beings, saying, ‘Child of a good family, physical forms are empty of “I” and “mine,” feelings are empty of “I” and “mine,” perceptions are empty of “I” and “mine,” formative predispositions are empty of “I” and “mine,” and consciousness is empty of “I” and “mine.”^[302]

“ ‘The eyes are empty of “I” and “mine,” the ears are empty of “I” and “mine,” the nose is empty of “I” and “mine,” the tongue is empty of “I” and “mine,” the body is empty of “I” and “mine,” and the mental faculty is empty of “I” and “mine.” Sights are empty of “I” and “mine,” sounds are empty of “I” and “mine,” odors are empty of “I” and “mine,” tastes are empty of “I” and “mine,” tangibles are empty of “I” and “mine,” and mental phenomena are empty of “I” and “mine.” Visual consciousness is empty of “I” and “mine.” Auditory consciousness is empty of “I” and “mine.” Olfactory consciousness is empty of “I” and “mine.” Gustatory consciousness F.17.a is empty of “I” and “mine.” Tactile consciousness is empty of “I” and “mine.” Mental consciousness is empty of “I” and “mine.”

“ ‘Visually compounded sensory contact is empty of “I” and “mine.” Aurally compounded sensory contact is empty of “I” and “mine.” Nasally compounded sensory contact is empty of “I” and “mine.” Lingually compounded sensory contact is empty of “I” and “mine.” Corporeally compounded sensory contact is empty of “I” and “mine.” Mentally compounded sensory contact is empty of “I” and “mine.” Feelings conditioned by visually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by aurally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by nasally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by lingually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by corporeally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by mentally compounded sensory contact are empty of “I” and “mine.”

“ ‘The earth element is empty of “I” and “mine.” The water element is empty of “I” and “mine.” The fire element is empty of “I” and “mine.” The wind element is empty of “I” and “mine.” The space element is empty of “I” and “mine.” The consciousness element is empty of “I” and “mine.”

“ ‘Ignorance is empty of “I” and “mine.” Formative predispositions are empty of “I” and “mine.” Consciousness is empty of “I” and “mine.” Name and form are empty of “I” and “mine.” The six sense fields are empty of “I” and “mine.” Sensory contact is empty of “I” and “mine.” Sensation is empty of “I” and “mine.” Craving is empty of “I” and “mine.” Grasping is empty of “I” and “mine.” The rebirth process is empty of F.17.b “I” and “mine.” Birth is empty of “I” and “mine.” Aging and death are empty of “I” and “mine.”

“ ‘The perfection of generosity is empty of “I” and “mine.” The perfection of ethical discipline is empty of “I” and “mine.” The perfection of tolerance is empty of “I” and “mine.” The perfection of perseverance is empty of “I” and “mine.” The perfection of meditative concentration is empty of “I” and “mine.” The perfection of wisdom is empty of “I” and “mine.”

“ ‘The emptiness of internal phenomena is empty of “I” and “mine.” The emptiness of external phenomena is empty of “I” and “mine.” The emptiness of external and internal phenomena is empty of “I” and “mine.” The emptiness of emptiness is empty of “I” and “mine.” The emptiness of great extent is empty of “I” and “mine.” The emptiness of ultimate reality is empty of “I” and “mine.” The emptiness of conditioned phenomena is empty of “I” and “mine.” The emptiness of unconditioned phenomena is empty of “I” and “mine.” The emptiness of the unlimited is empty of “I” and “mine.” The emptiness of that which has neither beginning nor end is empty of “I” and “mine.” The emptiness of nonexclusion is empty of “I” and “mine.” The emptiness of inherent nature is empty of “I” and “mine.” The emptiness of all phenomena is empty of “I” and “mine.” The emptiness of intrinsic defining characteristics is empty of “I” and “mine.” The emptiness of that which cannot be apprehended is empty of “I” and “mine.” The emptiness of nonentities is empty of “I” and “mine.” The emptiness of essential nature is empty of “I” and “mine.” The emptiness of an essential nature of nonentities is empty of “I” and “mine.”

“ ‘The applications of mindfulness are empty of “I” and “mine.” The correct exertions are empty of “I” and “mine.” The supports F.18.a for miraculous ability are empty of “I” and “mine.” The faculties are empty of “I” and “mine.” The powers are empty of “I” and “mine.” The branches of enlightenment are empty of “I” and “mine.” The noble eightfold path is empty of “I” and “mine.”

“ ‘The truths of the noble ones are empty of “I” and “mine.” The meditative concentrations are empty of “I” and “mine.” The immeasurable attitudes are empty of “I” and “mine.” The formless absorptions are empty of “I” and “mine.” The liberations are empty of “I” and “mine.” The nine serial steps of meditative absorption are empty of “I” and “mine.” The emptiness, signlessness, and wishlessness gateways to liberation are empty of “I” and “mine.” The extrasensory powers are empty of “I” and “mine.” The meditative stabilities are empty of “I” and “mine.” The dhāraṇī gateways are empty of “I” and “mine.” the powers of the tathāgatas are empty of “I” and “mine.” The fearlessnesses are empty of “I” and “mine.” The kinds of exact knowledge are empty of “I” and “mine.” Great compassion is empty of “I” and “mine.” The distinct qualities of the buddhas are empty of “I” and “mine.” And if they are thus empty of “I” and “mine,” what use will fully awakening to unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of activities of māras are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of activities of māras—that F.18.b malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there is no buddha, there is no bodhisattva, and there is no śrāvaka. Similarly, the southern direction, western direction, northern direction, northeastern direction, southeastern direction, southwestern direction, and northwestern direction, the nadir and the zenith—all ten directions—are also empty of lord buddhas, bodhisattvas, and śrāvakas. In them there is no buddha, there is no bodhisattva, and there is no śrāvaka—are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of demonic activities—that malign māras disguised as śrāvakas, having approached bodhisattva great beings, turn them back from directing their attention to all-aspect omniscience, and advise^[303] and instruct them in the attentions connected with śrāvakas and pratyekabuddhas—are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras, disguised as monastic preceptors or authentic masters, having approached bodhisattva great beings, turn them back from the conduct of the bodhisattvas, and turn them back from directing their attention toward all-aspect omniscience. They cause them to engage with the applications of mindfulness, cause them to engage with the correct exertions, cause them to engage with the supports for miraculous ability, cause them to engage with the faculties, cause them to engage with the powers, cause them to engage with the branches of enlightenment, and cause them to engage with the noble F.19.a eightfold path, and cause them to engage with the truths of the noble ones, cause them to engage with the meditative concentrations, cause them to engage with the immeasurable attitudes, cause them to engage with the formless absorptions, cause them to engage with the liberation, cause them to engage with the serial steps of meditative absorption, and cause them to engage with the emptiness, signlessness, and wishlessness gateways to liberation, saying, ‘Child of a good family, you should cultivate these sort of attributes and actualize the level of the śrāvakas. What use will unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of demonic activities are the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras, disguised as a mother or father, approach bodhisattva great beings, saying, ‘What use is fully awakening to unsurpassed, perfect, complete enlightenment to you? For the sake of that you roam in saṃsāra, for inestimable countless eons, afflicted by countless amputations of the hands and feet, and decapitations. You should persevere for the fruit of entering the stream that is there to be actualized, the fruit of once-returner that is there to be actualized, the fruit of non-returner that is there to be actualized, and the fruit of arhat that is there to be actualized.’ You should know those who do not mention or reveal these sorts of demonic activities to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras disguised as monks, having approached bodhisattva great beings, teach that physical forms are impermanent, F.19.b and that physical forms are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings are impermanent, and that feelings are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that perceptions are impermanent, and that perceptions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that formative predispositions are impermanent, and that formative predispositions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that consciousness is impermanent, and that consciousness is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that the eyes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are F.20.a wishless, are unconditioned, and are void, by way of apprehending something. They teach that the ears are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the nose is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the tongue is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the body is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the mental faculty is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that sights are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, F.20.b and are void, by way of apprehending something. They teach that sounds are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that odors are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tastes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tangibles are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that mental phenomena are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.

“They teach that visual consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, F.21.a by way of apprehending something. They teach that auditory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that olfactory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that gustatory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that tactile consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mental consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that visually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, F.21.b is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that aurally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that nasally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that lingually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that corporeally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mentally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that feelings conditioned by visually compounded F.22.a sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by aurally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by nasally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by lingually compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by corporeally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that feelings conditioned by mentally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, F.22.b are signless, are wishless, are unconditioned, and are void, by way of apprehending something.

“They teach that the earth element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the water element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the fire element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the wind element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the space element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the consciousness element is impermanent, is suffering, is not a self, is at peace, is empty, F.23.a is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that ignorance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach formative predispositions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach name and form are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the six sense fields are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that sensory contact is impermanent, is suffering, is not a self, is at peace,F.23.b is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that sensation is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that craving is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that grasping is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the rebirth process is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

They teach that birth is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that aging and death are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are F.24.a unconditioned, and are void, by way of apprehending something.

“They teach that the perfection of generosity is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of ethical discipline is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of tolerance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of perseverance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of meditative concentration is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the perfection of wisdom is impermanent, is suffering, is not F.24.b a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that the emptiness of internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external and internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of emptiness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of great extent is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of ultimate reality is impermanent, is suffering, is not a self, is at peace, is empty,F.25.a is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of conditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of unconditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of the unlimited is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

They teach that the emptiness of that which has neither beginning nor end is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonexclusion is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of inherent nature is impermanent, is suffering, is not a self,F.25.b is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of all phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of intrinsic defining characteristics is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of that which cannot be apprehended is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonentities is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of essential nature is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the emptiness of an essential nature of nonentities F.26.a is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that the applications of mindfulness are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the correct exertions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the supports for miraculous ability are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the faculties are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the powers are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the branches of enlightenment are F.26.b impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that the noble eightfold path is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.

“They teach that the truths of the noble ones are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the meditative concentrations are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the immeasurable attitudes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the formless absorptions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.F.27.a They teach that the liberations are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the serial steps of meditative absorption are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the extrasensory powers are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the meditative stabilities are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.

They teach that the dhāraṇī gateways are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are F.27.b wishless, are unconditioned, and are void, by way of apprehending something. They teach that the powers of the tathāgatas are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the fearlessnesses are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the kinds of exact knowledge are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that great loving kindness is impermanent, is suffering, is not a self, is at peace,F.28.a is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that great compassion is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the distinct qualities of the buddhas are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. You should know that those who do not mention and reveal the aspects of these sorts of demonic activities are the evil associates of bodhisattva great beings. So it is that bodhisattva great beings should know these evil associates. Having understood them in that manner, they should abandon them.”

Chapter 8

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

“Subhūti, to illustrate, just as in the sky there are no tracks left by birds, in the same way, Subhūti, there is not actual entity denoted by a word bodhisattva. Subhūti, just as a dream is without any basis,^[304] in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an illusion is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the moon F.28.b in water is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an echo is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an optical aberration is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a reflection is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a magical display of the tathāgata is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the unmistaken real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the one and only real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the reality of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the realm of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the abiding nature of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the maturity of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the truth itself is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the physical form of an illusory person is without any basis, F.29.a the feelings are without any basis, the perceptions are without any basis, the formative predispositions are without any basis, and the consciousness 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.

“Subhūti, just as the eyes of an illusory person are without any basis, the ears are without any basis, the nose is without any basis, the tongue is without any basis, the body is without any basis, and the mental faculty 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.

“Subhūti, just as the sights of an illusory person are without any basis, the sounds are without any basis, the odors are without any basis, the tastes are without any basis, the tangibles are without any basis, and the mental phenomena are 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.

“Subhūti, just as the visual consciousness of an illusory person is without any basis, the auditory consciousness is without any basis, the olfactory consciousness is without any basis, the gustatory consciousness is without any basis, the tactile consciousness is without any basis, and the mental consciousness 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.

“Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, the aurally compounded sensory contact is without any basis, the nasally compounded sensory contact is without any basis, the lingually compounded sensory contact is without any basis, the corporeally compounded sensory contact is without any basis, and the mentally compounded sensory contact is without any basis, F.29.b 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.

“Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, feelings conditioned by the aurally compounded sensory contact are without any basis, feelings conditioned by the nasally compounded sensory contact are without any basis, feelings conditioned by the lingually compounded sensory contact are without any basis, feelings conditioned by the corporeally compounded sensory contact are without any basis, and feelings conditioned by the mentally compounded sensory contact are 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.

“Subhūti, just as the earth element of an illusory person is without any basis, the water element is without any basis, the fire element is without any basis, the wind element is without any basis, the space element is without any basis, and the consciousness element 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.^[305]

“Subhūti, just as the ignorance of an illusory person is without any basis, the formative predispositions are without any basis, the consciousness is without any basis, the name and form are without any basis, the six sense fields are without any basis, the sensory contact is without any basis, the sensation is without any basis, the craving is without any basis, the grasping is without any basis, the rebirth process is without any basis, the birth is without any basis, and the aging and death are 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.

“Subhūti, just as there is F.30.a no actual entity denoted by the words for an illusory person practicing the perfection of generosity; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of ethical discipline; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of tolerance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of perseverance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of meditative concentration; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of wisdom, 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.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external and internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of emptiness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of great extent; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of ultimate reality; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of conditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of unconditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of the unlimited; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which has neither beginning nor end; Subhūti, just as there is F.30.b no actual entity denoted by the words for an illusory person practicing the emptiness of nonexclusion; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of inherent nature; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of all phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of intrinsic defining characteristics; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which cannot be apprehended; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of nonentities; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of essential nature; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of an essential nature of nonentities, 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.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the applications of mindfulness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the correct exertions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the supports for miraculous ability; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the faculties; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the branches of enlightenment; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the noble eightfold path, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, F.31.a in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the truths of the noble ones; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative concentrations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the immeasurable attitudes; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the formless absorptions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eight liberations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the nine serial steps of meditative absorption; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness, the signlessness, and the wishlessness gateways to liberation; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the extrasensory powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative stabilities; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the dhāraṇī gateways, 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.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers of the tathāgatas; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the fearlessnesses; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the kinds of exact knowledge; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing great loving kindness; Subhūti, F.31.b just as there is no actual entity denoted by the words for an illusory person practicing great compassion; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eighteen distinct qualities of the buddhas, 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.

“Subhūti, just as the physical form of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that physical form is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva,^[306] in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings 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 perceptions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those perceptions 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 formative predispositions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formative predispositions 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 consciousness of a tathāgata, arhat, perfectly complete buddha is F.32.a without any basis (if you ask why, it is because that consciousness 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.