The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 14

Then as many Great Kings as there are in this great billionfold world system, [F.283.a] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śakras, mighty lords of the gods, as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Suyāma gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Saṃtuṣita630 gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Nirmāṇarati gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Paranirmitavaśavartin gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Mahābrahmā gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Ābhāsvara gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śubhakṛtsna gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Vṛhatphala gods as there are in this great billionfold world system, [F.283.b] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. And as many gods in the realms of the Śuddhāvāsa631 as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. Yet the radiance of the bodies of the gods of the Cāturmahārājika realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Trayastriṃśa realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Yāma realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Tuṣita realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Nirmāṇarati realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Paranirmitavaśavartin realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Mahābrahmā realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Ābhāsvara realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Śubhakṛtsna realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Vṛhatphala realm originating through the ripening of their past actions, and the radiance of the bodies of gods in the Śuddhāvāsa realms originating through the ripening of their past actions––all those radiances—did not approach a hundredth part, did not approach a thousandth part, did not approach a hundred thousandth part, did not approach even a hundred thousand ten million billionth part of the natural radiance of the Tathāgata; they did not stand up to any number, fraction, calculation, or example of it. All those radiances of the gods, originating through the ripening of their past actions, [F.284.a] neither sparkled, nor gleamed, nor shone alongside the radiance of the Tathāgata’s body. The radiance of the Tathāgata’s body alone was the best among them. It was foremost. It was the greatest. It was superior. It was excellent. It was supreme. It was perfect. It was unsurpassed, and it was unexcelled.

Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “Venerable monk Subhūti, the gods of the Cāturmahārājika realm, 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 Ābhāsvara realm, the gods of the Śubhakṛtsna realm,632 and the gods in the Śuddhāvāsa realms, as many as there are, have come together wanting to hear the Dharma, in order to listen to specific instruction for coming to an authoritative conclusion about this exposition633 of the perfection of wisdom. How then should bodhisattva great beings dwell in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? How should bodhisattva great beings train in the perfection of wisdom?”

The venerable Subhūti then replied to Śakra, mighty lord of the gods, “Kauśika, you should therefore listen carefully and pay attention. Through the power of the buddhas, and through the blessings of the buddhas, I will explain to the bodhisattva great beings the perfection of wisdom, how bodhisattva great beings should dwell in and train in the perfection of wisdom, [F.284.b] and that those gods who have not yet set their minds on unsurpassed, perfect, complete enlightenment should also set their minds on unsurpassed, perfect, complete enlightenment. As for those who have entered into perfect maturity,634 they are not able to set their minds on unsurpassed, perfect, complete enlightenment. If you ask why, it is because a boundary to the continuum of saṃsāra has been demarcated by them. However, if they do set their minds on unsurpassed, perfect, complete enlightenment, I rejoice in them as well. Since attributes even more distinguished than the distinguished attributes are yet to be gained, I do not obstruct their virtues.635

“Kauśika, in this regard, you might ask, ‘What is this perfection of wisdom of bodhisattva great beings?’ Kauśika, here bodhisattva great beings who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to physical forms as impermanent. They should pay attention to physical forms as suffering. They should pay attention to physical forms as nonself. They should pay attention to physical forms as at peace. They should pay attention to physical forms as void. They should pay attention to physical forms as a disease. They should pay attention to physical forms as a pustule. They should pay attention to physical forms as a sharp pain. They should pay attention to physical forms as bad.636 They should pay attention to physical forms as a sickness. They should pay attention to physical forms as an enemy. They should pay attention to physical forms as prone to decay. They should pay attention to physical forms as disturbed.637 They should pay attention to physical forms as brittle.638 They should pay attention to physical forms as dangerous. They should pay attention to physical forms as a contagious disease.639 They should pay attention to physical forms as empty. They should pay attention to physical forms as not one’s own. They should pay attention to physical forms as unreliable. And they should [F.285.a] pay attention to physical forms as an injury.640

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings as impermanent. They should pay attention to feelings as suffering. They should pay attention to feelings as nonself. They should pay attention to feelings as at peace. They should pay attention to feelings as void. They should pay attention to feelings as a disease. They should pay attention to feelings as a pustule. They should pay attention to feelings as a sharp pain. They should pay attention to feelings as bad. They should pay attention to feelings as a sickness. They should pay attention to feelings as an enemy. They should pay attention to feelings as prone to decay. They should pay attention to feelings as disturbed. They should pay attention to feelings as brittle. They should pay attention to feelings as dangerous. They should pay attention to feelings as a contagious disease. They should pay attention to feelings as empty. They should pay attention to feelings as not one’s own. They should pay attention to feelings as unreliable. And they should pay attention to feelings as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to perceptions as impermanent. They should pay attention to perceptions as suffering. They should pay attention to perceptions as nonself. They should pay attention to perceptions as at peace. They should pay attention to perceptions as void. They should pay attention to perceptions as a disease. They should pay attention to perceptions as a pustule. They should pay attention to perceptions as a sharp pain. They should pay attention to perceptions as bad. They should pay attention to perceptions as a sickness. They should pay attention to perceptions as an enemy. They should pay attention to perceptions as prone to decay. They should pay attention to perceptions as disturbed. They should pay attention to perceptions as brittle. They should pay attention to perceptions as dangerous. They should pay attention to perceptions as a contagious disease. They should pay attention to perceptions as empty. They should pay attention to [F.285.b] perceptions as not one’s own. They should pay attention to perceptions as unreliable. And they should pay attention to perceptions as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to formative predispositions as impermanent. They should pay attention to formative predispositions as suffering. They should pay attention to formative predispositions as nonself. They should pay attention to formative predispositions as at peace. They should pay attention to formative predispositions as void. They should pay attention to formative predispositions as a disease. They should pay attention to formative predispositions as a pustule. They should pay attention to formative predispositions as a sharp pain. They should pay attention to formative predispositions as bad. They should pay attention to formative predispositions as a sickness. They should pay attention to formative predispositions as an enemy. They should pay attention to formative predispositions as prone to decay. They should pay attention to formative predispositions as disturbed. They should pay attention to formative predispositions as brittle. They should pay attention to formative predispositions as dangerous. They should pay attention to formative predispositions as a contagious disease. They should pay attention to formative predispositions as empty. They should pay attention to formative predispositions as not one’s own. They should pay attention to formative predispositions as unreliable. And they should pay attention to formative predispositions as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to consciousness as impermanent. They should pay attention to consciousness as suffering. They should pay attention to consciousness as nonself. They should pay attention to consciousness as at peace. They should pay attention to consciousness as void. They should pay attention to consciousness as a disease. They should pay attention to consciousness as a pustule. They should pay attention to consciousness as a sharp pain. They should pay attention to consciousness as bad. They should pay attention to consciousness as a sickness. They should pay attention to consciousness as an enemy. They should pay attention to consciousness as prone to decay. They should pay attention to consciousness as disturbed. They should pay attention [F.286.a] to consciousness as brittle. They should pay attention to consciousness as dangerous. They should pay attention to consciousness as a contagious disease. They should pay attention to consciousness as empty. They should pay attention to consciousness as not one’s own. They should pay attention to consciousness as unreliable. And they should pay attention to consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the eyes as impermanent. They should pay attention to the eyes as suffering. They should pay attention to the eyes as nonself. They should pay attention to the eyes as at peace. They should pay attention to the eyes as void. They should pay attention to the eyes as a disease. They should pay attention to the eyes as a pustule. They should pay attention to the eyes as a sharp pain. They should pay attention to the eyes as bad. They should pay attention to the eyes as a sickness. They should pay attention to the eyes as an enemy. They should pay attention to the eyes as prone to decay. They should pay attention to the eyes as disturbed. They should pay attention to the eyes as brittle. They should pay attention to the eyes as dangerous. They should pay attention to the eyes as a contagious disease. They should pay attention to the eyes as empty. They should pay attention to the eyes as not one’s own. They should pay attention to the eyes as unreliable. And they should pay attention to the eyes as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the ears as impermanent. They should pay attention to the ears as suffering. They should pay attention to the ears as nonself. They should pay attention to the ears as at peace. They should pay attention to the ears as void. They should pay attention to the ears as a disease. They should pay attention to the ears as a pustule. They should pay attention to the ears as a sharp pain. They should pay attention to the ears as bad. They should pay attention to the ears as a sickness. They should pay attention to the ears as an enemy. They should pay attention to the ears as prone to decay. They should pay attention to the ears as disturbed. They should pay attention to the ears as brittle. They should pay attention to the ears as dangerous. They should pay attention to the ears as a contagious disease. They should pay attention to the ears as empty. They should pay attention to the ears as not one’s own. They should pay attention to the ears as unreliable. And they should pay attention to the ears as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the nose as impermanent. They should pay attention to the nose as suffering. They should pay attention to the nose as nonself. They should pay attention to the nose as at peace. They should pay attention to the nose [F.286.b] as void. They should pay attention to the nose as a disease. They should pay attention to the nose as a pustule. They should pay attention to the nose as a sharp pain. They should pay attention to the nose as bad. They should pay attention to the nose as a sickness. They should pay attention to the nose as an enemy. They should pay attention to the nose as prone to decay. They should pay attention to the nose as disturbed. They should pay attention to the nose as brittle. They should pay attention to the nose as dangerous. They should pay attention to the nose as a contagious disease. They should pay attention to the nose as empty. They should pay attention to the nose as not one’s own. They should pay attention to the nose as unreliable. And they should pay attention to the nose as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the tongue as impermanent. They should pay attention to the tongue as suffering. They should pay attention to the tongue as nonself. They should pay attention to the tongue as at peace. They should pay attention to the tongue as void. They should pay attention to the tongue as a disease. They should pay attention to the tongue as a pustule. They should pay attention to the tongue as a sharp pain. They should pay attention to the tongue as bad. They should pay attention to the tongue as a sickness. They should pay attention to the tongue as an enemy. They should pay attention to the tongue as prone to decay. They should pay attention to the tongue as disturbed. They should pay attention to the tongue as brittle. They should pay attention to the tongue as dangerous. They should pay attention to the tongue as a contagious disease. They should pay attention to the tongue as empty. They should pay attention to the tongue as not one’s own. They should pay attention to the tongue as unreliable. And they should pay attention to the tongue as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to [F.287.a] the body as impermanent. They should pay attention to the body as suffering. They should pay attention to the body as nonself. They should pay attention to the body as at peace. They should pay attention to the body as void. They should pay attention to the body as a disease. They should pay attention to the body as a pustule. They should pay attention to the body as a sharp pain. They should pay attention to the body as bad. They should pay attention to the body as a sickness. They should pay attention to the body as an enemy. They should pay attention to the body as prone to decay. They should pay attention to the body as disturbed. They should pay attention to the body as brittle. They should pay attention to the body as dangerous. They should pay attention to the body as a contagious disease. They should pay attention to the body as empty. They should pay attention to the body as not one’s own. They should pay attention to the body as unreliable. And they should pay attention to the body as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the mental faculty as impermanent. They should pay attention to the mental faculty as suffering. They should pay attention to the mental faculty as nonself. They should pay attention to the mental faculty as at peace. They should pay attention to the mental faculty as void. They should pay attention to the mental faculty as a disease. They should pay attention to the mental faculty as a pustule. They should pay attention to the mental faculty as a sharp pain. They should pay attention to the mental faculty as bad. They should pay attention to the mental faculty as a sickness. They should pay attention to the mental faculty as an enemy. They should pay attention to the mental faculty as prone to decay. They should pay attention to the mental faculty as disturbed. They should pay attention to the mental faculty as brittle. They should pay attention to the mental faculty as dangerous. They should pay attention to the mental faculty as a contagious disease. They should pay attention to the mental faculty as empty. They should pay attention to the mental faculty as not one’s own. They should pay attention to the mental faculty as unreliable. And they should pay attention to the mental faculty as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sights as impermanent. They should pay attention to sights as suffering. They should pay attention to sights [F.287.b] as nonself. They should pay attention to sights as at peace. They should pay attention to sights as void. They should pay attention to sights as a disease. They should pay attention to sights as a pustule. They should pay attention to sights as a sharp pain. They should pay attention to sights as bad. They should pay attention to sights as a sickness. They should pay attention to sights as an enemy. They should pay attention to sights as prone to decay. They should pay attention to sights as disturbed. They should pay attention to sights as brittle. They should pay attention to sights as dangerous. They should pay attention to sights as a contagious disease. They should pay attention to sights as empty. They should pay attention to sights as not one’s own. They should pay attention to sights as unreliable. And they should pay attention to sights as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sounds as impermanent. They should pay attention to sounds as suffering. They should pay attention to sounds as nonself. They should pay attention to sounds as at peace. They should pay attention to sounds as void. They should pay attention to sounds as a disease. They should pay attention to sounds as a pustule. They should pay attention to sounds as a sharp pain. They should pay attention to sounds as bad. They should pay attention to sounds as a sickness. They should pay attention to sounds as an enemy. They should pay attention to sounds as prone to decay. They should pay attention to sounds as disturbed. They should pay attention to sounds as brittle. They should pay attention to sounds as dangerous. They should pay attention to sounds as a contagious disease. They should pay attention to sounds as empty. They should pay attention to sounds as not one’s own. They should pay attention to sounds as unreliable. And they should pay attention to sounds as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to odors as impermanent. They should pay attention to odors as suffering. They should pay attention to odors as nonself. They should pay attention to odors as at peace. They should pay attention to odors as void. They should pay attention to odors [F.288.a] as a disease. They should pay attention to odors as a pustule. They should pay attention to odors as a sharp pain. They should pay attention to odors as bad. They should pay attention to odors as a sickness. They should pay attention to odors as an enemy. They should pay attention to odors as prone to decay. They should pay attention to odors as disturbed. They should pay attention to odors as brittle. They should pay attention to odors as dangerous. They should pay attention to odors as a contagious disease. They should pay attention to odors as empty. They should pay attention to odors as not one’s own. They should pay attention to odors as unreliable. And they should pay attention to odors as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tastes as impermanent. They should pay attention to tastes as suffering. They should pay attention to tastes as nonself. They should pay attention to tastes as at peace. They should pay attention to tastes as void. They should pay attention to tastes as a disease. They should pay attention to tastes as a pustule. They should pay attention to tastes as a sharp pain. They should pay attention to tastes as bad. They should pay attention to tastes as a sickness. They should pay attention to tastes as an enemy. They should pay attention to tastes as prone to decay. They should pay attention to tastes as disturbed. They should pay attention to tastes as brittle. They should pay attention to tastes as dangerous. They should pay attention to tastes as a contagious disease. They should pay attention to tastes as empty. They should pay attention to tastes as not one’s own. They should pay attention to tastes as unreliable. And they should pay attention to tastes as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tangibles as impermanent. They should pay attention to tangibles as suffering. They should pay attention to tangibles as nonself. They should pay attention to tangibles as at peace. They should pay attention to tangibles as void. They should pay attention to tangibles as a disease. They should pay attention to tangibles as a pustule. They should pay attention to tangibles as a sharp pain. They should pay attention to tangibles as bad. They should pay attention to tangibles as a sickness. They should pay attention to tangibles as an enemy. They should pay attention to tangibles as prone to decay. They should pay attention to tangibles as disturbed. They should pay attention to [F.288.b] tangibles as brittle. They should pay attention to tangibles as dangerous. They should pay attention to tangibles as a contagious disease. They should pay attention to tangibles as empty. They should pay attention to tangibles as not one’s own. They should pay attention to tangibles as unreliable. And they should pay attention to tangibles as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to mental phenomena as impermanent. They should pay attention to mental phenomena as suffering. They should pay attention to mental phenomena as nonself. They should pay attention to mental phenomena as at peace. They should pay attention to mental phenomena as void. They should pay attention to mental phenomena as a disease. They should pay attention to mental phenomena as a pustule. They should pay attention to mental phenomena as a sharp pain. They should pay attention to mental phenomena as bad. They should pay attention to mental phenomena as a sickness. They should pay attention to mental phenomena as an enemy. They should pay attention to mental phenomena as prone to decay. They should pay attention to mental phenomena as disturbed. They should pay attention to mental phenomena as brittle. They should pay attention to mental phenomena as dangerous. They should pay attention to mental phenomena as a contagious disease. They should pay attention to mental phenomena as empty. They should pay attention to mental phenomena as not one’s own. They should pay attention to mental phenomena as unreliable. And they should pay attention to mental phenomena as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to visual consciousness as impermanent. They should pay attention to visual consciousness as suffering. They should pay attention to visual consciousness as nonself. They should pay attention to visual consciousness as at peace. They should pay attention to visual consciousness as void. They should pay attention to visual consciousness as a disease. They should pay attention to visual consciousness as a pustule. They should pay attention to visual consciousness as a sharp pain. They should pay attention to visual consciousness as bad. They should pay attention to visual consciousness as a sickness. They should pay attention to visual consciousness as an enemy. They should pay attention to visual consciousness [F.289.a] as prone to decay. They should pay attention to visual consciousness as disturbed. They should pay attention to visual consciousness as brittle. They should pay attention to visual consciousness as dangerous. They should pay attention to visual consciousness as a contagious disease. They should pay attention to visual consciousness as empty. They should pay attention to visual consciousness as not one’s own. They should pay attention to visual consciousness as unreliable. And they should pay attention to visual consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to auditory consciousness as impermanent. They should pay attention to auditory consciousness as suffering. They should pay attention to auditory consciousness as nonself. They should pay attention to auditory consciousness as at peace. They should pay attention to auditory consciousness as void. They should pay attention to auditory consciousness as a disease. They should pay attention to auditory consciousness as a pustule. They should pay attention to auditory consciousness as a sharp pain. They should pay attention to auditory consciousness as bad. They should pay attention to auditory consciousness as a sickness. They should pay attention to auditory consciousness as an enemy. They should pay attention to auditory consciousness as prone to decay. They should pay attention to auditory consciousness as disturbed. They should pay attention to auditory consciousness as brittle. They should pay attention to auditory consciousness as dangerous. They should pay attention to auditory consciousness as a contagious disease. They should pay attention to auditory consciousness as empty. They should pay attention to auditory consciousness as not one’s own. They should pay attention to auditory consciousness as unreliable. And they should pay attention to auditory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, [F.289.b] without apprehending anything, pay attention to olfactory consciousness as impermanent. They should pay attention to olfactory consciousness as suffering. They should pay attention to olfactory consciousness as nonself. They should pay attention to olfactory consciousness as at peace. They should pay attention to olfactory consciousness as void. They should pay attention to olfactory consciousness as a disease. They should pay attention to olfactory consciousness as a pustule. They should pay attention to olfactory consciousness as a sharp pain. They should pay attention to olfactory consciousness as bad. They should pay attention to olfactory consciousness as a sickness. They should pay attention to olfactory consciousness as an enemy. They should pay attention to olfactory consciousness as prone to decay. They should pay attention to olfactory consciousness as disturbed. They should pay attention to olfactory consciousness as brittle. They should pay attention to olfactory consciousness as dangerous. They should pay attention to olfactory consciousness as a contagious disease. They should pay attention to olfactory consciousness as empty. They should pay attention to olfactory consciousness as not one’s own. They should pay attention to olfactory consciousness as unreliable. And they should pay attention to olfactory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to gustatory consciousness as impermanent. They should pay attention to gustatory consciousness as suffering. They should pay attention to gustatory consciousness as nonself. They should pay attention to gustatory consciousness as at peace. They should pay attention to gustatory consciousness as void. They should pay attention to gustatory consciousness as a disease. They should pay attention to gustatory consciousness as a pustule. They should pay attention to gustatory consciousness as a sharp pain. They should pay attention to gustatory consciousness as bad. They should pay attention to gustatory consciousness as a sickness. They should pay [F.290.a] attention to gustatory consciousness as an enemy. They should pay attention to gustatory consciousness as prone to decay. They should pay attention to gustatory consciousness as disturbed. They should pay attention to gustatory consciousness as brittle. They should pay attention to gustatory consciousness as dangerous. They should pay attention to gustatory consciousness as a contagious disease. They should pay attention to gustatory consciousness as empty. They should pay attention to gustatory consciousness as not one’s own. They should pay attention to gustatory consciousness as unreliable. And they should pay attention to gustatory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tactile consciousness as impermanent. They should pay attention to tactile consciousness as suffering. They should pay attention to tactile consciousness as nonself. They should pay attention to tactile consciousness as at peace. They should pay attention to tactile consciousness as void. They should pay attention to tactile consciousness as a disease. They should pay attention to tactile consciousness as a pustule. They should pay attention to tactile consciousness as a sharp pain. They should pay attention to tactile consciousness as bad. They should pay attention to tactile consciousness as a sickness. They should pay attention to tactile consciousness as an enemy. They should pay attention to tactile consciousness as prone to decay. They should pay attention to tactile consciousness as disturbed. They should pay attention to tactile consciousness as brittle. They should pay attention to tactile consciousness as dangerous. They should pay attention to tactile consciousness as a contagious disease. They should pay attention to tactile consciousness as empty. They should pay attention to tactile consciousness as not one’s own. They should pay attention to tactile consciousness as unreliable. And they should pay attention to tactile consciousness as an injury.

“Those who have set the intention [F.290.b] connected with all-aspect omniscience should, without apprehending anything, pay attention to mental consciousness as impermanent. They should pay attention to mental consciousness as suffering. They should pay attention to mental consciousness as nonself. They should pay attention to mental consciousness as at peace. They should pay attention to mental consciousness as void. They should pay attention to mental consciousness as a disease. They should pay attention to mental consciousness as a pustule. They should pay attention to mental consciousness as a sharp pain. They should pay attention to mental consciousness as bad. They should pay attention to mental consciousness as a sickness. They should pay attention to mental consciousness as an enemy. They should pay attention to mental consciousness as prone to decay. They should pay attention to mental consciousness as disturbed. They should pay attention to mental consciousness as brittle. They should pay attention to mental consciousness as dangerous. They should pay attention to mental consciousness as a contagious disease. They should pay attention to mental consciousness as empty. They should pay attention to mental consciousness as not one’s own. They should pay attention to mental consciousness as unreliable. And they should pay attention to mental consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to visually compounded sensory contact as impermanent. They should pay attention to visually compounded sensory contact as suffering. They should pay attention to visually compounded sensory contact as nonself. They should pay attention to visually compounded sensory contact as at peace. They should pay attention to visually compounded sensory contact as void. They should pay attention to visually compounded sensory contact as a disease. They should pay attention to visually compounded sensory contact as a pustule. They should pay attention to visually compounded sensory contact as a sharp pain. They should pay attention to visually compounded sensory contact as bad. They should pay [F.291.a] attention to visually compounded sensory contact as a sickness. They should pay attention to visually compounded sensory contact as an enemy. They should pay attention to visually compounded sensory contact as prone to decay. They should pay attention to visually compounded sensory contact as disturbed. They should pay attention to visually compounded sensory contact as brittle. They should pay attention to visually compounded sensory contact as dangerous. They should pay attention to visually compounded sensory contact as a contagious disease. They should pay attention to visually compounded sensory contact as empty. They should pay attention to visually compounded sensory contact as not one’s own. They should pay attention to visually compounded sensory contact as unreliable. And they should pay attention to visually compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to aurally compounded sensory contact as impermanent. They should pay attention to aurally compounded sensory contact as suffering. They should pay attention to aurally compounded sensory contact as nonself. They should pay attention to aurally compounded sensory contact as at peace. They should pay attention to aurally compounded sensory contact as void. They should pay attention to aurally compounded sensory contact as a disease. They should pay attention to aurally compounded sensory contact as a pustule. They should pay attention to aurally compounded sensory contact as a sharp pain. They should pay attention to aurally compounded sensory contact as bad. They should pay attention to aurally compounded sensory contact as a sickness. They should pay attention to aurally compounded sensory contact as an enemy. They should pay attention to aurally compounded sensory contact as prone to decay. They should pay attention to aurally compounded sensory contact as disturbed. They should pay attention to aurally compounded sensory contact as brittle. They should pay attention to aurally compounded sensory contact as dangerous. They should pay attention to aurally compounded sensory contact as a contagious disease. They should pay attention to aurally compounded sensory contact as empty. They should pay attention to aurally compounded sensory contact as not one’s own. They should pay attention to aurally compounded sensory contact as unreliable. [F.291.b] And they should pay attention to aurally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to nasally compounded sensory contact as impermanent. They should pay attention to nasally compounded sensory contact as suffering. They should pay attention to nasally compounded sensory contact as nonself. They should pay attention to nasally compounded sensory contact as at peace. They should pay attention to nasally compounded sensory contact as void. They should pay attention to nasally compounded sensory contact as a disease. They should pay attention to nasally compounded sensory contact as a pustule. They should pay attention to nasally compounded sensory contact as a sharp pain. They should pay attention to nasally compounded sensory contact as bad. They should pay attention to nasally compounded sensory contact as a sickness. They should pay attention to nasally compounded sensory contact as an enemy. They should pay attention to nasally compounded sensory contact as prone to decay. They should pay attention to nasally compounded sensory contact as disturbed. They should pay attention to nasally compounded sensory contact as brittle. They should pay attention to nasally compounded sensory contact as dangerous. They should pay attention to nasally compounded sensory contact as a contagious disease. They should pay attention to nasally compounded sensory contact as empty. They should pay attention to nasally compounded sensory contact as not one’s own. They should pay attention to nasally compounded sensory contact as unreliable. And they should pay attention to nasally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to lingually compounded sensory contact as impermanent. They should pay attention to lingually compounded sensory contact as suffering. They should pay attention to lingually compounded sensory contact as nonself. They should pay attention to lingually compounded sensory contact as at peace. They should pay attention to lingually compounded sensory contact as void. They should pay attention to lingually compounded sensory contact as a disease. They should pay attention to lingually compounded sensory contact as a pustule. They should pay attention to lingually compounded sensory contact as a sharp pain. They should pay attention to lingually compounded sensory contact as bad. They should pay attention to lingually compounded sensory contact as a sickness. They should pay attention [F.292.a] to lingually compounded sensory contact as an enemy. They should pay attention to lingually compounded sensory contact as prone to decay. They should pay attention to lingually compounded sensory contact as disturbed. They should pay attention to lingually compounded sensory contact as brittle. They should pay attention to lingually compounded sensory contact as dangerous. They should pay attention to lingually compounded sensory contact as a contagious disease. They should pay attention to lingually compounded sensory contact as empty. They should pay attention to lingually compounded sensory contact as not one’s own. They should pay attention to lingually compounded sensory contact as unreliable. And they should pay attention to lingually compounded sensory contact as an injury.

“Those who have set the intention connected with [F.292.b] all-aspect omniscience should, without apprehending anything, pay attention to corporeally compounded sensory contact as impermanent. They should pay attention to corporeally compounded sensory contact as suffering. They should pay attention to corporeally compounded sensory contact as nonself. They should pay attention to corporeally compounded sensory contact as at peace. They should pay attention to corporeally compounded sensory contact as void. They should pay attention to corporeally compounded sensory contact as a disease. They should pay attention to corporeally compounded sensory contact as a pustule. They should pay attention to corporeally compounded sensory contact as a sharp pain. They should pay attention to corporeally compounded sensory contact as bad. They should pay attention to corporeally compounded sensory contact as a sickness. They should pay attention to corporeally compounded sensory contact as an enemy. They should pay attention to corporeally compounded sensory contact as prone to decay. They should pay attention to corporeally compounded sensory contact as disturbed. They should pay attention to corporeally compounded sensory contact as brittle. They should pay attention to corporeally compounded sensory contact as dangerous. They should pay attention to corporeally compounded sensory contact as a contagious disease. They should pay attention to corporeally compounded sensory contact as empty. They should pay attention to corporeally compounded sensory contact as not one’s own. They should pay attention to corporeally compounded sensory contact as unreliable. And they should pay attention to corporeally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to mentally compounded sensory contact as impermanent. They should pay attention to mentally compounded sensory contact as suffering. They should pay attention to mentally compounded sensory contact as nonself. They should pay attention to mentally compounded sensory contact as at peace. They should pay attention to mentally compounded sensory contact as void. They should pay attention to mentally compounded sensory contact as a disease. They should pay attention to mentally compounded sensory contact as a pustule. They should pay attention to mentally compounded sensory contact as a sharp pain. They should pay attention to mentally compounded sensory contact as bad. They should pay attention to mentally compounded sensory contact as a sickness. They should pay attention to mentally compounded sensory contact as an enemy. They should pay attention to mentally compounded sensory contact as prone to decay. They should pay attention to mentally compounded sensory contact as disturbed. They should pay attention to mentally compounded sensory contact as brittle. They should pay attention to mentally compounded sensory contact as dangerous. They should pay attention to mentally compounded sensory contact as a contagious disease. They should pay attention to mentally compounded sensory contact as empty. They should pay attention to mentally compounded sensory contact as not one’s own. They should pay attention to mentally compounded sensory contact as unreliable. And they should pay attention to mentally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by visually compounded sensory contact as impermanent. They should pay attention to feelings conditioned by visually compounded sensory contact as suffering. They should pay attention to feelings conditioned by visually compounded sensory contact as nonself. They should pay attention to feelings conditioned by visually compounded sensory contact as at peace. They should pay attention to feelings conditioned by visually compounded sensory contact as void. They should pay attention to feelings conditioned by visually compounded sensory contact as a disease. They should pay attention to feelings conditioned by visually compounded sensory contact as a pustule. They should pay attention to feelings conditioned by [F.293.a] visually compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by visually compounded sensory contact as bad. They should pay attention to feelings conditioned by visually compounded sensory contact as a sickness. They should pay attention to feelings conditioned by visually compounded sensory contact as an enemy. They should pay attention to feelings conditioned by visually compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by visually compounded sensory contact as disturbed. They should pay attention to feelings conditioned by visually compounded sensory contact as brittle. They should pay attention to feelings conditioned by visually compounded sensory contact as dangerous. They should pay attention to feelings conditioned by visually compounded sensory contact as a contagious disease. They should pay attention to feelings conditioned by visually compounded sensory contact as empty. They should pay attention to feelings conditioned by visually compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by visually compounded sensory contact as unreliable. And they should pay attention to feelings conditioned by visually compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by aurally compounded sensory contact as impermanent. They should pay attention to feelings conditioned by aurally compounded sensory contact as suffering. They should pay attention to feelings conditioned by aurally compounded sensory contact as nonself. They should pay attention to feelings conditioned by aurally compounded sensory contact as at peace. They should pay attention to feelings conditioned by aurally compounded sensory contact as void. They should pay attention to feelings conditioned by aurally compounded sensory contact as a disease. They should pay attention to feelings conditioned by aurally compounded sensory contact as a pustule. They should pay attention to feelings conditioned by aurally compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by aurally compounded sensory contact as bad. They should pay attention to feelings conditioned by aurally compounded sensory contact [F.293.b] as a sickness. They should pay attention to feelings conditioned by aurally compounded sensory contact as an enemy. They should pay attention to feelings conditioned by aurally compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by aurally compounded sensory contact as disturbed. They should pay attention to feelings conditioned by aurally compounded sensory contact as brittle. They should pay attention to feelings conditioned by aurally compounded sensory contact as dangerous. They should pay attention to feelings conditioned by aurally compounded sensory contact as a contagious disease. They should pay attention to feelings conditioned by aurally compounded sensory contact as empty. They should pay attention to feelings conditioned by aurally compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by aurally compounded sensory contact as unreliable. And they should pay attention to feelings conditioned by aurally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by nasally compounded sensory contact as impermanent. They should pay attention to feelings conditioned by nasally compounded sensory contact as suffering. They should pay attention to feelings conditioned by nasally compounded sensory contact as nonself. They should pay attention to feelings conditioned by nasally compounded sensory contact as at peace. They should pay attention to feelings conditioned by nasally compounded sensory contact as void. They should pay attention to feelings conditioned by nasally compounded sensory contact as a disease. They should pay attention to feelings conditioned by nasally compounded sensory contact as a pustule. They should pay attention to feelings conditioned by nasally compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by nasally compounded sensory contact as bad. They should pay attention to feelings conditioned by nasally compounded sensory contact as a sickness. They should pay attention to feelings conditioned by nasally compounded sensory contact as an enemy. They should pay attention to feelings conditioned by nasally compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by nasally compounded sensory contact as disturbed. They should pay attention to feelings conditioned by nasally compounded sensory contact as brittle. They should pay attention to [F.294.a] feelings conditioned by nasally compounded sensory contact as dangerous. They should pay attention to feelings conditioned by nasally compounded sensory contact as a contagious disease. They should pay attention to feelings conditioned by nasally compounded sensory contact as empty. They should pay attention to feelings conditioned by nasally compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by nasally compounded sensory contact as unreliable. And they should pay attention to feelings conditioned by nasally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by lingually compounded sensory contact as impermanent. They should pay attention to feelings conditioned by lingually compounded sensory contact as suffering. They should pay attention to feelings conditioned by lingually compounded sensory contact as nonself. They should pay attention to feelings conditioned by lingually compounded sensory contact as at peace. They should pay attention to feelings conditioned by lingually compounded sensory contact as void. They should pay attention to feelings conditioned by lingually compounded sensory contact as a disease. They should pay attention to feelings conditioned by lingually compounded sensory contact as a pustule. They should pay attention to feelings conditioned by lingually compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by lingually compounded sensory contact as bad. They should pay attention to feelings conditioned by lingually compounded sensory contact as a sickness. They should pay attention to feelings conditioned by lingually compounded sensory contact as an enemy. They should pay attention to feelings conditioned by lingually compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by lingually compounded sensory contact as disturbed. They should pay attention to feelings conditioned by lingually compounded sensory contact as brittle. They should pay attention to feelings conditioned by lingually compounded sensory contact as dangerous. They should pay attention to feelings conditioned by lingually compounded sensory contact as a contagious disease. They should pay [F.294.b] attention to feelings conditioned by lingually compounded sensory contact as empty. They should pay attention to feelings conditioned by lingually compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by lingually compounded sensory contact as unreliable. And they should pay attention to feelings conditioned by lingually compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by corporeally compounded sensory contact as impermanent. They should pay attention to feelings conditioned by corporeally compounded sensory contact as suffering. They should pay attention to feelings conditioned by corporeally compounded sensory contact as nonself. They should pay attention to feelings conditioned by corporeally compounded sensory contact as at peace. They should pay attention to feelings conditioned by corporeally compounded sensory contact as void. They should pay attention to feelings conditioned by corporeally compounded sensory contact as a disease. They should pay attention to feelings conditioned by corporeally compounded sensory contact as a pustule. They should pay attention to feelings conditioned by corporeally compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by corporeally compounded sensory contact as bad. They should pay attention to feelings conditioned by corporeally compounded sensory contact as a sickness. They should pay attention to feelings conditioned by corporeally compounded sensory contact as an enemy. They should pay attention to feelings conditioned by corporeally compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by corporeally compounded sensory contact as disturbed. They should pay attention to feelings conditioned by corporeally compounded sensory contact as brittle. They should pay attention to feelings conditioned by corporeally compounded sensory contact as dangerous. They should pay attention to feelings conditioned by corporeally compounded sensory contact as a contagious disease. They should pay attention to feelings conditioned by corporeally compounded sensory contact as empty. They should pay attention to feelings conditioned by corporeally compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by corporeally compounded [F.295.a] sensory contact as unreliable. And they should pay attention to feelings conditioned by corporeally compounded sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings conditioned by mentally compounded sensory contact as impermanent. They should pay attention to feelings conditioned by mentally compounded sensory contact as suffering. They should pay attention to feelings conditioned by mentally compounded sensory contact as nonself. They should pay attention to feelings conditioned by mentally compounded sensory contact as at peace. They should pay attention to feelings conditioned by mentally compounded sensory contact as void. They should pay attention to feelings conditioned by mentally compounded sensory contact as a disease. They should pay attention to feelings conditioned by mentally compounded sensory contact as a pustule. They should pay attention to feelings conditioned by mentally compounded sensory contact as a sharp pain. They should pay attention to feelings conditioned by mentally compounded sensory contact as bad. They should pay attention to feelings conditioned by mentally compounded sensory contact as a sickness. They should pay attention to feelings conditioned by mentally compounded sensory contact as an enemy. They should pay attention to feelings conditioned by mentally compounded sensory contact as prone to decay. They should pay attention to feelings conditioned by mentally compounded sensory contact as disturbed. They should pay attention to feelings conditioned by mentally compounded sensory contact as brittle. They should pay attention to feelings conditioned by mentally compounded sensory contact as dangerous. They should pay attention to feelings conditioned by mentally compounded sensory contact as a contagious disease. They should pay attention to feelings conditioned by mentally compounded sensory contact as empty. They should pay attention to feelings conditioned by mentally compounded sensory contact as not one’s own. They should pay attention to feelings conditioned by mentally compounded sensory contact as unreliable. And they should pay attention to feelings conditioned by mentally compounded sensory contact as an injury. [B20] [F.295.b]

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the earth element as impermanent. They should pay attention to the earth element as suffering. They should pay attention to the earth element as nonself. They should pay attention to the earth element as at peace. They should pay attention to the earth element as void. They should pay attention to the earth element as a disease. They should pay attention to the earth element as a pustule. They should pay attention to the earth element as a sharp pain. They should pay attention to the earth element as bad. They should pay attention to the earth element as a sickness. They should pay attention to the earth element as an enemy. They should pay attention to the earth element as prone to decay. They should pay attention to the earth element as disturbed. They should pay attention to the earth element as brittle. They should pay attention to the earth element as dangerous. They should pay attention to the earth element as a contagious disease. They should pay attention to the earth element as empty. They should pay attention to the earth element as not one’s own. They should pay attention to the earth element as unreliable. And they should pay attention to the earth element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the water element as impermanent. They should pay attention to the water element as suffering. They should pay attention to the water element as nonself. They should pay attention to the water element as at peace. They should pay attention to the water element as void. They should pay attention to the water element as a disease. They should pay attention to the water element as a pustule. They should pay attention to the water element as a sharp pain. They should pay attention to the water element as bad. They should pay attention to the water element as a sickness. They should pay attention to the water element as an enemy. They should pay attention to the water element as prone to decay. They should pay attention to the water element as disturbed. They should pay attention to the water element as brittle. [F.296.a] They should pay attention to the water element as dangerous. They should pay attention to the water element as a contagious disease. They should pay attention to the water element as empty. They should pay attention to the water element as not one’s own. They should pay attention to the water element as unreliable. And they should pay attention to the water element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the fire element as impermanent. They should pay attention to the fire element as suffering. They should pay attention to the fire element as nonself. They should pay attention to the fire element as at peace. They should pay attention to the fire element as void. They should pay attention to the fire element as a disease. They should pay attention to the fire element as a pustule. They should pay attention to the fire element as a sharp pain. They should pay attention to the fire element as bad. They should pay attention to the fire element as a sickness. They should pay attention to the fire element as an enemy. They should pay attention to the fire element as prone to decay. They should pay attention to the fire element as disturbed. They should pay attention to the fire element as brittle. They should pay attention to the fire element as dangerous. They should pay attention to the fire element as a contagious disease. They should pay attention to the fire element as empty. They should pay attention to the fire element as not one’s own. They should pay attention to the fire element as unreliable. And they should pay attention to the fire element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the wind element as impermanent. They should pay attention to the wind element as suffering. They should pay attention to the wind element as nonself. They should pay attention to the wind element as at peace. They should pay attention to the wind element as void. They should pay attention to the wind element as a disease. They should pay attention to the wind element as a pustule. They should pay attention to the wind element as a sharp pain. [F.296.b] They should pay attention to the wind element as bad. They should pay attention to the wind element as a sickness. They should pay attention to the wind element as an enemy. They should pay attention to the wind element as prone to decay. They should pay attention to the wind element as disturbed. They should pay attention to the wind element as brittle. They should pay attention to the wind element as dangerous. They should pay attention to the wind element as a contagious disease. They should pay attention to the wind element as empty. They should pay attention to the wind element as not one’s own. They should pay attention to the wind element as unreliable. And they should pay attention to the wind element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the space element as impermanent. They should pay attention to the space element as suffering. They should pay attention to the space element as nonself. They should pay attention to the space element as at peace. They should pay attention to the space element as void. They should pay attention to the space element as a disease. They should pay attention to the space element as a pustule. They should pay attention to the space element as a sharp pain. They should pay attention to the space element as bad. They should pay attention to the space element as a sickness. They should pay attention to the space element as an enemy. They should pay attention to the space element as prone to decay. They should pay attention to the space element as disturbed. They should pay attention to the space element as brittle. They should pay attention to the space element as dangerous. They should pay attention to the space element as a contagious disease. They should pay attention to the space element as empty. They should pay attention to the space element as not one’s own. They should pay attention to the space element as unreliable. And they should pay attention to the space element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, [F.297.a] pay attention to the consciousness element as impermanent. They should pay attention to the consciousness element as suffering. They should pay attention to the consciousness element as nonself. They should pay attention to the consciousness element as at peace. They should pay attention to the consciousness element as void. They should pay attention to the consciousness element as a disease. They should pay attention to the consciousness element as a pustule. They should pay attention to the consciousness element as a sharp pain. They should pay attention to the consciousness element as bad. They should pay attention to the consciousness element as a sickness. They should pay attention to the consciousness element as an enemy. They should pay attention to the consciousness element as prone to decay. They should pay attention to the consciousness element as disturbed. They should pay attention to the consciousness element as brittle. They should pay attention to the consciousness element as dangerous. They should pay attention to the consciousness element as a contagious disease. They should pay attention to the consciousness element as empty. They should pay attention to the consciousness element as not one’s own. They should pay attention to the consciousness element as unreliable. And they should pay attention to the consciousness element as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to ignorance as impermanent. They should pay attention to ignorance as suffering. They should pay attention to ignorance as nonself. They should pay attention to ignorance as at peace. They should pay attention to ignorance as void. They should pay attention to ignorance as a disease. They should pay attention to ignorance as a pustule. They should pay attention to ignorance as a sharp pain. They should pay attention to ignorance as bad. They should pay attention to ignorance as a sickness. They should pay attention to ignorance as an enemy. They should pay attention [F.297.b] to ignorance as prone to decay. They should pay attention to ignorance as disturbed. They should pay attention to ignorance as brittle. They should pay attention to ignorance as dangerous. They should pay attention to ignorance as a contagious disease. They should pay attention to ignorance as empty. They should pay attention to ignorance as not one’s own. They should pay attention to ignorance as unreliable. And they should pay attention to ignorance as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to formative predispositions as impermanent. They should pay attention to formative predispositions as suffering. They should pay attention to formative predispositions as nonself. They should pay attention to formative predispositions as at peace. They should pay attention to formative predispositions as void. They should pay attention to formative predispositions as a disease. They should pay attention to formative predispositions as a pustule. They should pay attention to formative predispositions as a sharp pain. They should pay attention to formative predispositions as bad. They should pay attention to formative predispositions as a sickness. They should pay attention to formative predispositions as an enemy. They should pay attention to formative predispositions as prone to decay. They should pay attention to formative predispositions as disturbed. They should pay attention to formative predispositions as brittle. They should pay attention to formative predispositions as dangerous. They should pay attention to formative predispositions as a contagious disease. They should pay attention to formative predispositions as empty. They should pay attention to formative predispositions as not one’s own. They should pay attention to formative predispositions as unreliable. And they should pay attention to formative predispositions as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to consciousness as impermanent. They should pay attention to consciousness as suffering. They should pay attention to consciousness as nonself. They should pay attention to consciousness as at peace. They should pay attention to consciousness as void. They should pay attention to consciousness as a disease. They should pay attention to consciousness as a pustule. They should pay attention to [F.298.a] consciousness as a sharp pain. They should pay attention to consciousness as bad. They should pay attention to consciousness as a sickness. They should pay attention to consciousness as an enemy. They should pay attention to consciousness as prone to decay. They should pay attention to consciousness as disturbed. They should pay attention to consciousness as brittle. They should pay attention to consciousness as dangerous. They should pay attention to consciousness as a contagious disease. They should pay attention to consciousness as empty. They should pay attention to consciousness as not one’s own. They should pay attention to consciousness as unreliable. And they should pay attention to consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to name and form as impermanent. They should pay attention to name and form as suffering. They should pay attention to name and form as nonself. They should pay attention to name and form as at peace. They should pay attention to name and form as void. They should pay attention to name and form as a disease. They should pay attention to name and form as a pustule. They should pay attention to name and form as a sharp pain. They should pay attention to name and form as bad. They should pay attention to name and form as a sickness. They should pay attention to name and form as an enemy. They should pay attention to name and form as prone to decay. They should pay attention to name and form as disturbed. They should pay attention to name and form as brittle. They should pay attention to name and form as dangerous. They should pay attention to name and form as a contagious disease. They should pay attention to name and form as empty. They should pay attention to name and form as not one’s own. They should pay attention to name and form as unreliable. And they should pay attention to name [F.298.b] and form as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the six sense fields as impermanent. They should pay attention to the six sense fields as suffering. They should pay attention to the six sense fields as nonself. They should pay attention to the six sense fields as at peace. They should pay attention to the six sense fields as void. They should pay attention to the six sense fields as a disease. They should pay attention to the six sense fields as a pustule. They should pay attention to the six sense fields as a sharp pain. They should pay attention to the six sense fields as bad. They should pay attention to the six sense fields as a sickness. They should pay attention to the six sense fields as an enemy. They should pay attention to the six sense fields as prone to decay. They should pay attention to the six sense fields as disturbed. They should pay attention to the six sense fields as brittle. They should pay attention to the six sense fields as dangerous. They should pay attention to the six sense fields as a contagious disease. They should pay attention to the six sense fields as empty. They should pay attention to the six sense fields as not one’s own. They should pay attention to the six sense fields as unreliable. And they should pay attention to the six sense fields as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sensory contact as impermanent. They should pay attention to sensory contact as suffering. They should pay attention to sensory contact as nonself. They should pay attention to sensory contact as at peace. They should pay attention to sensory contact as void. They should pay attention to sensory contact as a disease. They should pay attention to sensory contact as a pustule. They should pay attention to sensory contact as a sharp pain. They should pay attention to sensory contact as bad. They should pay attention to sensory contact as a sickness. They should pay attention to sensory contact as an enemy. They should pay attention to sensory contact as prone to decay. They should pay attention to sensory contact as disturbed. They should pay attention to sensory contact as brittle. They should pay attention to sensory contact as dangerous. They should pay attention to sensory contact as a contagious disease. They should pay attention to sensory contact as empty. [F.299.a] They should pay attention to sensory contact as not one’s own. They should pay attention to sensory contact as unreliable. And they should pay attention to sensory contact as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sensation as impermanent. They should pay attention to sensation as suffering. They should pay attention to sensation as nonself. They should pay attention to sensation as at peace. They should pay attention to sensation as void. They should pay attention to sensation as a disease. They should pay attention to sensation as a pustule. They should pay attention to sensation as a sharp pain. They should pay attention to sensation as bad. They should pay attention to sensation as a sickness. They should pay attention to sensation as an enemy. They should pay attention to sensation as prone to decay. They should pay attention to sensation as disturbed. They should pay attention to sensation as brittle. They should pay attention to sensation as dangerous. They should pay attention to sensation as a contagious disease. They should pay attention to sensation as empty. They should pay attention to sensation as not one’s own. They should pay attention to sensation as unreliable. And they should pay attention to sensation as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to craving as impermanent. They should pay attention to craving as suffering. They should pay attention to craving as nonself. They should pay attention to craving as at peace. They should pay attention to craving as void. They should pay attention to craving as a disease. They should pay attention to craving as a pustule. They should pay attention to craving as a sharp pain. They should pay attention to craving as bad. They should pay attention to craving as a sickness. They should pay attention to craving as an enemy. They should pay attention to craving as prone to decay. They should pay attention to craving as disturbed. They should pay attention to craving as brittle. They should pay attention to craving as dangerous. They should pay attention to craving as a contagious disease. They should pay attention to craving as empty. They should pay attention to craving as not one’s own. They should pay [F.299.b] attention to craving as unreliable. And they should pay attention to craving as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to grasping as impermanent. They should pay attention to grasping as suffering. They should pay attention to grasping as nonself. They should pay attention to grasping as at peace. They should pay attention to grasping as void. They should pay attention to grasping as a disease. They should pay attention to grasping as a pustule. They should pay attention to grasping as a sharp pain. They should pay attention to grasping as bad. They should pay attention to grasping as a sickness. They should pay attention to grasping as an enemy. They should pay attention to grasping as prone to decay. They should pay attention to grasping as disturbed. They should pay attention to grasping as brittle. They should pay attention to grasping as dangerous. They should pay attention to grasping as a contagious disease. They should pay attention to grasping as empty. They should pay attention to grasping as not one’s own. They should pay attention to grasping as unreliable. And they should pay attention to grasping as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the rebirth process as impermanent. They should pay attention to the rebirth process as suffering. They should pay attention to the rebirth process as nonself. They should pay attention to the rebirth process as at peace. They should pay attention to the rebirth process as void. They should pay attention to the rebirth process as a disease. They should pay attention to the rebirth process as a pustule. They should pay attention to the rebirth process as a sharp pain. They should pay attention to the rebirth process as bad. They should pay attention to the rebirth process as a sickness. They should pay attention to the rebirth process as an enemy. They should pay attention to the rebirth process as prone to decay. They should pay attention to the rebirth process as disturbed. They should pay attention to the rebirth process as brittle. They should pay attention to the rebirth process as dangerous. They should pay attention to the rebirth process as a contagious disease. They should pay attention to the rebirth process as empty. They should pay attention to the rebirth process as not one’s own. They should pay attention to the rebirth process [F.300.a] as unreliable. And they should pay attention to the rebirth process as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to birth as impermanent. They should pay attention to birth as suffering. They should pay attention to birth as nonself. They should pay attention to birth as at peace. They should pay attention to birth as void. They should pay attention to birth as a disease. They should pay attention to birth as a pustule. They should pay attention to birth as a sharp pain. They should pay attention to birth as bad. They should pay attention to birth as a sickness. They should pay attention to birth as an enemy. They should pay attention to birth as prone to decay. They should pay attention to birth as disturbed. They should pay attention to birth as brittle. They should pay attention to birth as dangerous. They should pay attention to birth as a contagious disease. They should pay attention to birth as empty. They should pay attention to birth as not one’s own. They should pay attention to birth as unreliable. And they should pay attention to birth as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to aging and death as impermanent. They should pay attention to aging and death as suffering. They should pay attention to aging and death as nonself. They should pay attention to aging and death as at peace. They should pay attention to aging and death as void. They should pay attention to aging and death as a disease. They should pay attention to aging and death as a pustule. They should pay attention to aging and death as a sharp pain. They should pay attention to aging and death as bad. They should pay attention to aging and death as a sickness. They should pay attention to aging and death as an enemy. They should pay attention to aging and death as prone to decay. They should pay attention to aging and death as disturbed. They should pay attention to aging and death as brittle. They should pay attention to aging and death as dangerous. They should pay attention to aging and death as a contagious disease. They should pay attention to aging and death as empty. They should pay attention to aging and death as not one’s own. They should pay attention to aging [F.300.b] and death as unreliable. And they should pay attention to aging and death as an injury.

“Moreover, Kauśika, bodhisattva great beings who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of ignorance as nonself. They should pay attention to the cessation of ignorance as at peace. They should pay attention to the cessation of ignorance as void. They should pay attention to the cessation of ignorance as emptiness. They should pay attention to the cessation of ignorance as signlessness. They should pay attention to the cessation of ignorance as wishlessness. And they should pay attention to the cessation of ignorance as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of volitional factors from the cessation of ignorance as nonself. They should pay attention to the cessation of volitional factors as at peace. They should pay attention to the cessation of volitional factors as void. They should pay attention to the cessation of volitional factors as emptiness. They should pay attention to the cessation of volitional factors as signlessness. They should pay attention to the cessation of volitional factors as wishlessness. And they should pay attention to the cessation of volitional factors as unconditioned.

“Those who have set the intention connected with all-aspect omniscience [F.301.a] should, without apprehending anything, pay attention to the cessation of consciousness from the cessation of volitional factors as nonself. They should pay attention to the cessation of consciousness as at peace. They should pay attention to the cessation of consciousness as void. They should pay attention to the cessation of consciousness as emptiness. They should pay attention to the cessation of consciousness as signlessness. They should pay attention to the cessation of consciousness as wishlessness. And they should pay attention to the cessation of consciousness as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of name and form from the cessation of consciousness as nonself. They should pay attention to the cessation of name and form as at peace. They should pay attention to the cessation of name and form as void. They should pay attention to the cessation of name and form as emptiness. They should pay attention to the cessation of name and form as signlessness. They should pay attention to the cessation of name and form as wishlessness. And they should pay attention to the cessation of name and form as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of the six sense fields from the cessation of name and form as nonself. They should pay attention to the cessation of the six sense fields as at peace. They should pay attention to the cessation of the six sense fields as void. They should pay attention to the cessation of the six sense fields as emptiness. They should pay attention to the cessation of the six sense fields as signlessness. They should pay attention to the cessation of the six sense fields as wishlessness. And they should pay attention to the cessation of the six sense fields as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of sensory contact from the cessation of the six sense fields as nonself. They should pay attention to the cessation of sensory contact as at peace. They should pay attention to the cessation of sensory contact as void. They should pay attention to the cessation of sensory contact as emptiness. They should pay attention to the cessation of sensory contact as signlessness. They should pay attention to the cessation of sensory contact as wishlessness. And they should pay attention to the cessation of sensory contact as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of sensation [F.301.b] from the cessation of sensory contact as nonself. They should pay attention to the cessation of sensation as at peace. They should pay attention to the cessation of sensation as void. They should pay attention to the cessation of sensation as emptiness. They should pay attention to the cessation of sensation as signlessness. They should pay attention to the cessation of sensation as wishlessness. And they should pay attention to the cessation of sensation as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of craving from the cessation of sensation as nonself. They should pay attention to the cessation of craving as at peace. They should pay attention to the cessation of craving as void. They should pay attention to the cessation of craving as emptiness. They should pay attention to the cessation of craving as signlessness. They should pay attention to the cessation of craving as wishlessness. And they should pay attention to the cessation of craving as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of grasping from the cessation of craving as nonself. They should pay attention to the cessation of grasping as at peace. They should pay attention to the cessation of grasping as void. They should pay attention to the cessation of grasping as emptiness. They should pay attention to the cessation of grasping as signlessness. They should pay attention to the cessation of grasping as wishlessness. And they should pay attention to the cessation of grasping as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of the rebirth process from the cessation of grasping as nonself. They should pay attention to the cessation of the rebirth process as at peace. They should pay attention to the cessation of the rebirth process as void. They should pay attention to the cessation of the rebirth process as emptiness. They should pay attention to the cessation of the rebirth process as signlessness. They should pay attention to the cessation of the rebirth [F.302.a] process as wishlessness. And they should pay attention to the cessation of the rebirth process as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of birth from the cessation of the rebirth process as nonself. They should pay attention to the cessation of birth as at peace. They should pay attention to the cessation of birth as void. They should pay attention to the cessation of birth as emptiness. They should pay attention to the cessation of birth as signlessness. They should pay attention to the cessation of birth as wishlessness. And they should pay attention to the cessation of birth as unconditioned.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––from the cessation of birth as nonself. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as at peace. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as void. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as emptiness. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as signlessness. They should pay attention to [F.302.b] the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as wishlessness. And they should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as unconditioned.

“Moreover, Kauśika, without apprehending anything, bodhisattva great beings who have set the intention connected with all-aspect omniscience practice the perfection of generosity. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of ethical discipline. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of tolerance. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of perseverance. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of meditative concentration. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of wisdom.

“Moreover, Kauśika, without apprehending anything, bodhisattva great beings who have set the intention connected with all-aspect omniscience cultivate the four applications of mindfulness. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four correct exertions. Without apprehending anything, those who have set the intention connected with all-aspect omniscience [F.303.a] cultivate the four supports for miraculous ability. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the five faculties. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the five powers. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the seven branches of enlightenment. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the noble eightfold path.

“Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four truths of the noble ones. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four meditative concentrations. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four immeasurable attitudes. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four formless absorptions. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the eight liberations. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the nine serial steps of meditative absorption. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the emptiness, signlessness, and wishlessness gateways to liberation. Without apprehending anything, [F.303.b] those who have set the intention connected with all-aspect omniscience cultivate the extrasensory powers. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the meditative stabilities. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the dhāraṇī gateways. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the ten powers of the tathāgatas. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four fearlessnesses. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate great loving kindness. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate great compassion. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the eighteen distinct qualities of the buddhas.

“Moreover, Kauśika, when bodhisattva great beings practice the perfection of wisdom, they analytically train as follows: It is just those phenomena alone moistening, saturating, perfecting, augmenting, and considering phenomena in that way. There is no ‘I’ or ‘mine’ in them. If you ask why, it is because neither does that mind of a bodhisattva great being’s virtuous roots [F.304.a] assist the mind set on enlightenment, nor does that mind set on enlightenment assist that mind of virtuous roots. Neither does that mind set on enlightenment assist the mind that dedicates the virtuous roots, nor does that mind that dedicates assist the mind set on enlightenment.

“Kauśika, the mind of virtuous roots does not exist and is not apprehended in the mind set on enlightenment, and the mind set on enlightenment does not exist and is not apprehended in the mind of virtuous roots. The mind set on enlightenment does not exist and is not apprehended in the mind that dedicates, and the mind that dedicates does not exist and is not apprehended in the mind set on enlightenment.

“Kauśika, that investigation of all phenomena in that manner that does not move toward anything is the perfection of wisdom of bodhisattva great beings.”

The elder Subhūti having said this, Śakra, mighty lord of the gods, inquired of him, “Venerable monk Subhūti, in what way does the mind that dedicates not associate with the mind set on enlightenment? In what way does the mind set on enlightenment not associate with the mind that dedicates? In what way is the mind that dedicates nonexistent and not apprehended in the mind set on enlightenment? In what way is the mind set on enlightenment nonexistent and not apprehended in the mind that dedicates?”

“Kauśika,” replied Subhūti, “that which is the mind that dedicates is not-mind, and that which is the mind set on enlightenment is not the mind that dedicates.641 Therefore, that which is not-mind is inconceivable, and that which is inconceivable is not-mind. Not-mind does not dedicate to not-mind. Nor does the inconceivable dedicate to the inconceivable. Therefore, [F.304.b] that which is not mind is inconceivable. That which is inconceivable is not mind. This, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”

Then the Blessed One said to the venerable Subhūti, “Excellent, Subhūti, excellent! The way, Subhūti, that you are teaching the perfection of wisdom to bodhisattva great beings and energizing them is excellent.”

“Blessed Lord, I should feel gratitude. I should not not feel gratitude,” replied Subhūti. “That is because when the tathāgatas, arhats, perfectly complete buddhas of the past were alive, those śrāvakas of that time taught and instructed, delighted, urged, encouraged, aroused, established, and absolutely secured the Tathāgata, Arhat, perfectly complete Buddha, when earlier in the form of a bodhisattva, in the six perfections, so that, having trained in the six perfections when earlier in the form of a bodhisattva, the Blessed Lord fully awakened to unsurpassed, perfect, complete enlightenment.

“Similarly, Blessed Lord, I too should teach, should instruct, should delight, should urge, should encourage, should arouse, should establish, and should absolutely secure bodhisattva great beings in the six perfections. Those bodhisattva great beings whom I have taught, [F.305.a] instructed, delighted, urged, encouraged, aroused, established, and absolutely secured in the six perfections in that manner will also fully awaken to unsurpassed, perfect, complete enlightenment.”

The venerable Subhūti then said to Śakra, mighty lord of the gods, “Kauśika, you should therefore listen carefully and keep this in mind. I will explain how bodhisattva great beings should dwell and how they should not dwell in the perfection of wisdom.

“Kauśika, physical forms are empty of physical forms, feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of physical forms, the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the eyes, the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness the mental faculty, and that [F.305.b] emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of sights, the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of visual consciousness, the emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, visually compounded sensory contact is empty of visually compounded sensory contact, [F.306.a] aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of visually compounded sensory contact, the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of feelings conditioned by visually compounded sensory contact, the emptiness of feelings conditioned by aurally compounded sensory contact, the emptiness of feelings conditioned by nasally compounded sensory contact, the emptiness of feelings conditioned by lingually compounded sensory contact, the emptiness of feelings [F.306.b] conditioned by corporeally compounded sensory contact, and the emptiness of feelings conditioned by mentally compounded sensory contact, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the earth element is empty of the earth element, the water element is empty of the water element, the fire element is empty of the fire element, the wind element is empty of the wind element, the space element is empty of the space element, and the consciousness element is empty of the consciousness element. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the earth element, the emptiness of the water element, the emptiness of the fire element, the emptiness of the wind element, the emptiness of the space element, and the emptiness of the consciousness element, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, ignorance is empty of ignorance, formative predispositions are empty of formative predispositions, consciousness is empty of consciousness, name and form are empty of name and form, the six sense fields are empty of the six sense fields, sensory contact is empty of sensory contact, sensation is empty of sensation, craving is empty of craving, grasping is empty of grasping, the rebirth process is empty of the rebirth process, birth is empty of birth, and aging and death are empty of aging and death. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of ignorance, the emptiness of formative predispositions, the emptiness of consciousness, the emptiness of name and form, [F.307.a] the emptiness of the six sense fields, the emptiness of sensory contact, the emptiness of sensation, the emptiness of craving, the emptiness of grasping, the emptiness of the rebirth process, the emptiness of birth, and the emptiness of aging and death, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.642

“Moreover, Kauśika, the perfection of generosity is empty of the perfection of generosity, the perfection of ethical discipline is empty of the perfection of ethical discipline, the perfection of tolerance is empty of the perfection of tolerance, the perfection of perseverance is empty of the perfection of perseverance, the perfection of meditative concentration is empty of the perfection of meditative concentration, and the perfection of wisdom is empty of the perfection of wisdom. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the perfection of generosity, the emptiness of the perfection of ethical discipline, the emptiness of the perfection of tolerance, the emptiness of the perfection of perseverance, the emptiness of the perfection of meditative concentration, and the emptiness of the perfection of wisdom, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, the emptiness of emptiness is empty of the emptiness of emptiness, the emptiness [F.307.b] of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the emptiness of internal phenomena, the emptiness of the emptiness of external phenomena, the emptiness of the emptiness of external and internal phenomena, the emptiness of the emptiness of emptiness, the emptiness of the emptiness of great extent, the emptiness of the emptiness of ultimate reality, the emptiness of the emptiness of conditioned phenomena, the emptiness of the emptiness of unconditioned phenomena, the emptiness of the emptiness of the unlimited, the emptiness of the emptiness of that which has neither beginning nor end, the emptiness of the emptiness of nonexclusion, the emptiness of the emptiness of inherent nature, the emptiness of the emptiness of all phenomena, the emptiness of the emptiness of intrinsic defining characteristics, the emptiness of the emptiness of that which cannot be apprehended, the emptiness of the emptiness of nonentities, the emptiness of [F.308.a] the emptiness of essential nature, and the emptiness of the emptiness of an essential nature of nonentities, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties, the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the applications of mindfulness, the emptiness of the correct exertions, the emptiness of the supports for miraculous ability, the emptiness of the faculties, the emptiness of the powers, the emptiness of the branches of enlightenment, and the emptiness of the noble eightfold path, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Kauśika, the truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of [F.308.b] meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, the dhāraṇī gateways are empty of the dhāraṇī gateways, the powers of the tathāgatas are empty of the powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great loving kindness is empty of great loving kindness, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the truths of the noble ones, the emptiness of the meditative concentrations, the emptiness of the immeasurable attitudes, the emptiness of the formless absorptions, the emptiness of the liberations, the emptiness of the serial steps of meditative absorption, the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, the emptiness of the extrasensory powers, the emptiness of the meditative stabilities, the emptiness of the dhāraṇī gateways, the emptiness of the powers of the tathāgatas, the emptiness of the fearlessnesses, the emptiness of the kinds of exact knowledge, the emptiness of great loving kindness, the emptiness of great compassion, and the emptiness of the distinct qualities of the buddhas, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the vehicle of the śrāvakas is empty of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas is empty of [F.309.a] the vehicle of the pratyekabuddhas, and the vehicle of the buddhas is empty of the vehicle of the buddhas. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the vehicle of the śrāvakas, the emptiness of the vehicle of the pratyekabuddhas, and the emptiness of the vehicle of the buddhas, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, a śrāvaka is empty of a śrāvaka, a pratyekabuddha is empty of a pratyekabuddha, and a buddha is empty of a buddha. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of a śrāvaka, the emptiness of a pratyekabuddha, and the emptiness of a buddha, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the fruit of having entered the stream is empty of the fruit of having entered the stream, the fruit of once-returner is empty of the fruit of once-returner, the fruit of non-returner is empty of the fruit of non-returner, arhatship is empty of arhatship, individual enlightenment is empty of individual enlightenment, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and all-aspect omniscience is empty of all-aspect omniscience. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the fruit of having entered the stream, the emptiness of the fruit of once-returner, the emptiness of the fruit of non-returner, the emptiness of arhatship, [F.309.b] the emptiness of individual enlightenment, the emptiness of the knowledge of the aspects of the path, and the emptiness of all-aspect omniscience, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.” [B21]

Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Venerable monk Subhūti, how should bodhisattva great beings not dwell in the perfection of wisdom?”

“Kauśika,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they should not, by way of apprehending anything, dwell in physical forms. They should not, by way of apprehending anything, dwell in feelings; they should not, by way of apprehending anything, dwell in perceptions; they should not, by way of apprehending anything, dwell in formative predispositions; and they should not, by way of apprehending anything, dwell in consciousness. They should not, by way of apprehending anything, dwell in the eyes; they should not, by way of apprehending anything, dwell in the ears; they should not, by way of apprehending anything, dwell in the nose; they should not, by way of apprehending anything, dwell in the tongue; they should not, by way of apprehending anything, dwell in the body; and they should not, by way of apprehending anything, dwell in the mental faculty. They should not, by way of apprehending anything, dwell in sights; they should not, by way of apprehending anything, dwell in sounds; they should not, by way of apprehending anything, dwell in odors; they should not, by way of apprehending anything, dwell in tastes; they should not, by way of apprehending anything, [F.310.a] dwell in tangibles; and they should not, by way of apprehending anything, dwell in mental phenomena. They should not, by way of apprehending anything, dwell in visual consciousness; they should not, by way of apprehending anything, dwell in auditory consciousness; they should not, by way of apprehending anything, dwell in olfactory consciousness; they should not, by way of apprehending anything, dwell in gustatory consciousness; they should not, by way of apprehending anything, dwell in tactile consciousness; and they should not, by way of apprehending anything, dwell in mental consciousness. They should not, by way of apprehending anything, dwell in visually compounded sensory contact; they should not, by way of apprehending anything, dwell in aurally compounded sensory contact; they should not, by way of apprehending anything, dwell in nasally compounded sensory contact; they should not, by way of apprehending anything, dwell in lingually compounded sensory contact; they should not, by way of apprehending anything, dwell in corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell in mentally compounded sensory contact. They should not, by way of apprehending anything, dwell in feelings conditioned by visually compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by aurally compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by nasally compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by lingually compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell in feelings conditioned by mentally compounded sensory contact. They should not, by way of apprehending anything, dwell in the earth element; they should not, by way of apprehending anything, dwell in the water element; [F.310.b] they should not, by way of apprehending anything, dwell in the fire element; they should not, by way of apprehending anything, dwell in the wind element; they should not, by way of apprehending anything, dwell in the space element; and they should not, by way of apprehending anything, dwell in the consciousness element. They should not, by way of apprehending anything, dwell in ignorance; they should not, by way of apprehending anything, dwell in formative predispositions; they should not, by way of apprehending anything, dwell in consciousness; they should not, by way of apprehending anything, dwell in name and form; they should not, by way of apprehending anything, dwell in the six sense fields; they should not, by way of apprehending anything, dwell in sensory contact; they should not, by way of apprehending anything, dwell in sensation; they should not, by way of apprehending anything, dwell in craving; they should not, by way of apprehending anything, dwell in grasping; they should not, by way of apprehending anything, dwell in the rebirth process; they should not, by way of apprehending anything, dwell in birth; and they should not, by way of apprehending anything, dwell in aging and death. They should not, by way of apprehending anything, dwell in the perfection of generosity; they should not, by way of apprehending anything, dwell in the perfection of ethical discipline; they should not, by way of apprehending anything, dwell in the perfection of tolerance; they should not, by way of apprehending anything, dwell in the perfection of perseverance; they should not, by way of apprehending anything, dwell in the perfection of meditative concentration; and they should not, by way of apprehending anything, dwell in the perfection of wisdom. They should not, by way of apprehending anything, dwell in the emptiness of internal phenomena; they should not, by way of apprehending anything, dwell in the emptiness of external [F.311.a] phenomena; they should not, by way of apprehending anything, dwell in the emptiness of external and internal phenomena; they should not, by way of apprehending anything, dwell in the emptiness of emptiness; they should not, by way of apprehending anything, dwell in the emptiness of great extent; they should not, by way of apprehending anything, dwell in the emptiness of ultimate reality; they should not, by way of apprehending anything, dwell in the emptiness of conditioned phenomena; they should not, by way of apprehending anything, dwell in the emptiness of unconditioned phenomena; they should not, by way of apprehending anything, dwell in the emptiness of the unlimited; they should not, by way of apprehending anything, dwell in the emptiness of that which has neither beginning nor end; they should not, by way of apprehending anything, dwell in the emptiness of nonexclusion; they should not, by way of apprehending anything, dwell in the emptiness of inherent nature; they should not, by way of apprehending anything, dwell in the emptiness of all phenomena; they should not, by way of apprehending anything, dwell in the emptiness of intrinsic defining characteristics; they should not, by way of apprehending anything, dwell in the emptiness of that which cannot be apprehended; they should not, by way of apprehending anything, dwell in the emptiness of nonentities; they should not, by way of apprehending anything, dwell in the emptiness of essential nature; and they should not, by way of apprehending anything, dwell in the emptiness of an essential nature of nonentities. They should not, by way of apprehending anything, dwell in the applications of mindfulness; they should not, by way of apprehending anything, dwell in the correct exertions; they should not, by way of apprehending anything, dwell in the supports for miraculous ability; they should not, by way of apprehending anything, dwell in the faculties; they should not, by way of apprehending anything, dwell in the powers; they should not, by way of apprehending anything, [F.311.b] dwell in the branches of enlightenment; and they should not, by way of apprehending anything, dwell in the noble eightfold path. They should not, by way of apprehending anything, dwell in the truths of the noble ones; they should not, by way of apprehending anything, dwell in the meditative concentrations; they should not, by way of apprehending anything, dwell in the immeasurable attitudes; they should not, by way of apprehending anything, dwell in the formless absorptions; they should not, by way of apprehending anything, dwell in the liberations; they should not, by way of apprehending anything, dwell in the serial steps of meditative absorption; they should not, by way of apprehending anything, dwell in the emptiness, signlessness, and wishlessness gateways to liberation; they should not, by way of apprehending anything, dwell in the extrasensory powers; they should not, by way of apprehending anything, dwell in the meditative stabilities; and they should not, by way of apprehending anything, dwell in the dhāraṇī gateways. They should not, by way of apprehending anything, dwell in the powers of the tathāgatas; they should not, by way of apprehending anything, dwell in the fearlessnesses; they should not, by way of apprehending anything, dwell in the kinds of exact knowledge; they should not, by way of apprehending anything, dwell in great loving kindness; they should not, by way of apprehending anything, dwell in great compassion; and they should not, by way of apprehending anything, dwell in the distinct qualities of the buddhas. They should not, by way of apprehending anything, dwell in the vehicle of the śrāvakas; they should not, by way of apprehending anything, dwell in the vehicle of the pratyekabuddhas; and they should not, by way of apprehending anything, dwell in the vehicle of the buddhas. They should not, by way of apprehending anything, [F.312.a] dwell in the fruit of having entered the stream; they should not, by way of apprehending anything, dwell in the fruit of once-returner; they should not, by way of apprehending anything, dwell in the fruit of non-returner; they should not, by way of apprehending anything, dwell in arhatship; they should not, by way of apprehending anything, dwell in individual enlightenment; and they should not, by way of apprehending anything, dwell in buddhahood. They should not, by way of apprehending anything, dwell in knowledge of all the dharmas; they should not, by way of apprehending anything, dwell in the knowledge of the aspects of the path; and they should not, by way of apprehending anything, dwell in all-aspect omniscience.

“Kauśika,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they should not, by way of apprehending anything, dwell on the notion of physical forms; they should not, by way of apprehending anything, dwell on the notion of feelings; they should not, by way of apprehending anything, dwell on the notion of perceptions; they should not, by way of apprehending anything, dwell on the notion of formative predispositions; and they should not, by way of apprehending anything, dwell on the notion of consciousness. They should not, by way of apprehending anything, dwell on the notion of the eyes; they should not, by way of apprehending anything, dwell on the notion of the ears; they should not, by way of apprehending anything, dwell on the notion of the nose; they should not, by way of apprehending anything, dwell on the notion of the tongue; they should not, by way of apprehending anything, dwell on the notion of the body; and they should not, by way of apprehending anything, dwell on the notion of the mental faculty. They should not, by way of apprehending anything, dwell on the notion of sights; they should not, by way of apprehending anything, dwell on the notion of sounds; they should not, by way of apprehending anything, dwell on the notion of odors; they should not, by way of apprehending anything, dwell on the notion of tastes; they should not, by way of apprehending anything, [F.312.b] dwell on the notion of tangibles; and they should not, by way of apprehending anything, dwell on the notion of mental phenomena. They should not, by way of apprehending anything, dwell on the notion of visual consciousness; they should not, by way of apprehending anything, dwell on the notion of auditory consciousness; they should not, by way of apprehending anything, dwell on the notion of olfactory consciousness; they should not, by way of apprehending anything, dwell on the notion of gustatory consciousness; they should not, by way of apprehending anything, dwell on the notion of tactile consciousness; and they should not, by way of apprehending anything, dwell on the notion of mental consciousness. They should not, by way of apprehending anything, dwell on the notion of visually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of aurally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of nasally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of lingually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell on the notion of mentally compounded sensory contact. They should not, by way of apprehending anything, dwell on the notion of feelings conditioned by visually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by aurally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by nasally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by lingually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by corporeally compounded sensory contact; and they should not, by way of apprehending anything, [F.313.a] dwell on the notion of feelings conditioned by mentally compounded sensory contact. They should not, by way of apprehending anything, dwell on the notion of the earth element; they should not, by way of apprehending anything, dwell on the notion of the water element; they should not, by way of apprehending anything, dwell on the notion of the fire element; they should not, by way of apprehending anything, dwell on the notion of the wind element; they should not, by way of apprehending anything, dwell on the notion of the space element; and they should not, by way of apprehending anything, dwell on the notion of the consciousness element. They should not, by way of apprehending anything, dwell on the notion of ignorance; they should not, by way of apprehending anything, dwell on the notion of formative predispositions; they should not, by way of apprehending anything, dwell on the notion of consciousness; they should not, by way of apprehending anything, dwell on the notion of name and form; they should not, by way of apprehending anything, dwell on the notion of the six sense fields; they should not, by way of apprehending anything, dwell on the notion of sensory contact; they should not, by way of apprehending anything, dwell on the notion of sensation; they should not, by way of apprehending anything, dwell on the notion of craving; they should not, by way of apprehending anything, dwell on the notion of grasping; they should not, by way of apprehending anything, dwell on the notion of the rebirth process; they should not, by way of apprehending anything, dwell on the notion of birth; and they should not, by way of apprehending anything, dwell on the notion of aging and death. They should not, by way of apprehending anything, dwell on the notion of the perfection of generosity; they should not, by way of apprehending anything, dwell on the notion of the perfection of ethical discipline; they should not, by way of apprehending anything, dwell on the notion of the perfection of tolerance; they should not, by way of apprehending anything, [F.313.b] dwell on the notion of the perfection of perseverance; they should not, by way of apprehending anything, dwell on the notion of the perfection of meditative concentration; and they should not, by way of apprehending anything, dwell on the notion of the perfection of wisdom. They should not, by way of apprehending anything, dwell on the notion of the emptiness of internal phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of external phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of external and internal phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of emptiness; they should not, by way of apprehending anything, dwell on the notion of the emptiness of great extent; they should not, by way of apprehending anything, dwell on the notion of the emptiness of ultimate reality; they should not, by way of apprehending anything, dwell on the notion of the emptiness of conditioned phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of unconditioned phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of the unlimited; they should not, by way of apprehending anything, dwell on the notion of the emptiness of that which has neither beginning nor end; they should not, by way of apprehending anything, dwell on the notion of the emptiness of nonexclusion; they should not, by way of apprehending anything, dwell on the notion of the emptiness of inherent nature; they should not, by way of apprehending anything, dwell on the notion of the emptiness of all phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of intrinsic defining characteristics; they should not, by way of apprehending anything, dwell on the notion of the emptiness of that which cannot be apprehended; they should not, by way of apprehending anything, dwell on the notion of the emptiness of nonentities; they should not, by way of apprehending anything, dwell on the notion of the emptiness of essential nature; and they should not, by way of apprehending anything, dwell on [F.314.a] the notion of the emptiness of an essential nature of nonentities. They should not, by way of apprehending anything, dwell on the notion of the applications of mindfulness; they should not, by way of apprehending anything, dwell on the notion of the correct exertions; they should not, by way of apprehending anything, dwell on the notion of the supports for miraculous ability; they should not, by way of apprehending anything, dwell on the notion of the faculties; they should not, by way of apprehending anything, dwell on the notion of the powers; they should not, by way of apprehending anything, dwell on the notion of the branches of enlightenment; and they should not, by way of apprehending anything, dwell on the notion of the noble eightfold path. They should not, by way of apprehending anything, dwell on the notion of the truths of the noble ones; they should not, by way of apprehending anything, dwell on the notion of the meditative concentrations; they should not, by way of apprehending anything, dwell on the notion of the immeasurable attitudes; they should not, by way of apprehending anything, dwell on the notion of the formless absorptions; they should not, by way of apprehending anything, dwell on the notion of the liberations; they should not, by way of apprehending anything, dwell on the notion of the serial steps of meditative absorption; they should not, by way of apprehending anything, dwell on the notion of the emptiness, signlessness, and wishlessness gateways to liberation; they should not, by way of apprehending anything, dwell on the notion of the extrasensory powers; they should not, by way of apprehending anything, dwell on the notion of the meditative stabilities; and they should not, by way of apprehending anything, dwell on the notion of the dhāraṇī gateways. They should not, by way of apprehending anything, dwell on the notion of the powers of the tathāgatas; they should not, by way of apprehending anything, dwell on the notion of the fearlessnesses; they should not, by way of apprehending anything, [F.314.b] dwell on the notion of the kinds of exact knowledge; they should not, by way of apprehending anything, dwell on the notion of great loving kindness; they should not, by way of apprehending anything, dwell on the notion of great compassion; and they should not, by way of apprehending anything, dwell on the notion of the distinct qualities of the buddhas. They should not, by way of apprehending anything, dwell on the notion of the fruit of having entered the stream; they should not, by way of apprehending anything, dwell on the notion of the fruit of once-returner; they should not, by way of apprehending anything, dwell on the notion of the fruit of non-returner; they should not, by way of apprehending anything, dwell on the notion of arhatship; they should not, by way of apprehending anything, dwell on the notion of individual enlightenment; they should not, by way of apprehending anything, dwell on the notion of the knowledge of the aspects of the path; and they should not, by way of apprehending anything, dwell on the notion of all-aspect omniscience.

“They should not, by way of apprehending anything, dwell on the notion that physical forms are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that physical forms are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that physical forms are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that physical forms are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that physical forms are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that physical forms are void or not void; they should not, by way of apprehending anything, dwell on the notion that physical forms are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that physical forms have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that physical forms [F.315.a] have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that perceptions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that perceptions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that perceptions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that perceptions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that perceptions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that perceptions are void or not void; they should not, by way of apprehending anything, dwell on the notion that perceptions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that [F.315.b] perceptions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that perceptions have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that formative predispositions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are void or not void; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that formative predispositions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that formative predispositions have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that consciousness is at peace or not at peace; they should not, by way of apprehending anything, [F.316.a] dwell on the notion that consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the eyes are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the eyes are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the eyes are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the eyes are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the eyes are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the eyes are void or not void; they should not, by way of apprehending anything, dwell on the notion that the eyes are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the eyes have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the eyes have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the ears are permanent or impermanent; they should not, [F.316.b] by way of apprehending anything, dwell on the notion that the ears are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the ears are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the ears are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the ears are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the ears are void or not void; they should not, by way of apprehending anything, dwell on the notion that the ears are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the ears have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the ears have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the nose is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the nose is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the nose is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the nose is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the nose is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the nose is void or not void; they should not, by way of apprehending anything, dwell on the notion that the nose is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the nose has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the nose has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the tongue is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the tongue is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the tongue [F.317.a] is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the tongue is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the tongue is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the tongue is void or not void; they should not, by way of apprehending anything, dwell on the notion that the tongue is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the tongue has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the tongue has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the body is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the body is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the body is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the body is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the body is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the body is void or not void; they should not, by way of apprehending anything, dwell on the notion that the body is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the body has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the body has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the mental faculty is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the mental faculty [F.317.b] is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the mental faculty is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the mental faculty is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the mental faculty is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the mental faculty is void or not void; they should not, by way of apprehending anything, dwell on the notion that the mental faculty is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the mental faculty has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the mental faculty has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that sights are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sights are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sights are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sights are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sights are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that sights are void or not void; they should not, by way of apprehending anything, dwell on the notion that sights are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sights have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that sights have wishes or do not have wishes. [F.318.a]

“They should not, by way of apprehending anything, dwell on the notion that sounds are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sounds are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sounds are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sounds are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sounds are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that sounds are void or not void; they should not, by way of apprehending anything, dwell on the notion that sounds are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sounds have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that sounds have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that odors are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that odors are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that odors are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that odors are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that odors are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that odors are void or not void; they should not, by way of apprehending anything, dwell on the notion that odors are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that odors have a sign or are signless; and they should not, by way of apprehending anything, [F.318.b] dwell on the notion that odors have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that tastes are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that tastes are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that tastes are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that tastes are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that tastes are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that tastes are void or not void; they should not, by way of apprehending anything, dwell on the notion that tastes are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that tastes have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that tastes have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that tangibles are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that tangibles are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that tangibles are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that tangibles are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that tangibles are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that tangibles are void or not void; they should not, by way of apprehending anything, dwell on the notion that tangibles are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that tangibles [F.319.a] have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that tangibles have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that mental phenomena are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are void or not void; they should not, by way of apprehending anything, dwell on the notion that mental phenomena are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that mental phenomena have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that mental phenomena have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that visual consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that visual consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that visual consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that visual consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that visual consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that [F.319.b] visual consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that visual consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that visual consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that visual consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that auditory consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that auditory consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that auditory consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is happiness or suffering; they should not, by way of [F.320.a] apprehending anything, dwell on the notion that olfactory consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that olfactory consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness has a sign [F.320.b] or is signless; and they should not, by way of apprehending anything, dwell on the notion that gustatory consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that tactile consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that tactile consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that tactile consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that mental consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that mental consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that mental consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that mental consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that mental consciousness [F.321.a] is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that mental consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that mental consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that mental consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that mental consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that visually compounded sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, [F.321.b] dwell on the notion that aurally compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that aurally compounded sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact is empty or [F.322.a] not empty; they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that nasally compounded sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that lingually compounded sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that [F.322.b] corporeally compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that corporeally compounded sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that mentally compounded sensory contact has wishes or does not have wishes. [F.323.a]

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by visually compounded sensory contact have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact [F.323.b] are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by aurally compounded sensory contact have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, [F.324.a] dwell on the notion that feelings conditioned by nasally compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by nasally compounded sensory contact have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by lingually compounded sensory contact have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are [F.324.b] happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by corporeally compounded sensory contact have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact [F.325.a] are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings conditioned by mentally compounded sensory contact have wishes or do not have wishes. [B22]

“They should not, by way of apprehending anything, dwell on the notion that the earth element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the earth element is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the earth element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the earth element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the earth element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the earth element is void or not void; they should not, by way of apprehending anything, dwell on the notion that the earth element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the earth element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the earth element has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the water element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the water element is [F.325.b] happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the water element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the water element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the water element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the water element is void or not void; they should not, by way of apprehending anything, dwell on the notion that the water element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the water element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the water element has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the fire element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fire element is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fire element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fire element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fire element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fire element is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fire element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fire element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fire element [F.326.a] has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the wind element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the wind element is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the wind element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the wind element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the wind element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the wind element is void or not void; they should not, by way of apprehending anything, dwell on the notion that the wind element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the wind element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the wind element has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the space element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the space element is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the space element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the space element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the space element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the space element is void or [F.326.b] not void; they should not, by way of apprehending anything, dwell on the notion that the space element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the space element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the space element has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the consciousness element is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is void or not void; they should not, by way of apprehending anything, dwell on the notion that the consciousness element is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the consciousness element has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the consciousness element has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that ignorance is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that ignorance is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that ignorance is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that ignorance is pleasant or unpleasant; [F.327.a] they should not, by way of apprehending anything, dwell on the notion that ignorance is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that ignorance is void or not void; they should not, by way of apprehending anything, dwell on the notion that ignorance is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that ignorance has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that ignorance has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that formative predispositions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are void or not void; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that formative predispositions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that formative predispositions have wishes or do not have wishes.

“They should not, by way of apprehending anything, [F.327.b] dwell on the notion that consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that consciousness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that name and form are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that name and form are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that name and form are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that name and form are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that name and form are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that name and form are void or not void; they should not, by way of apprehending anything, [F.328.a] dwell on the notion that name and form are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that name and form have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that name and form have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the six sense fields are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are void or not void; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the six sense fields have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the six sense fields have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that sensory contact has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that sensation is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sensation is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sensation is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sensation is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sensation is at peace or not at peace; they should not, by way [F.328.b] of apprehending anything, dwell on the notion that sensation is void or not void; they should not, by way of apprehending anything, dwell on the notion that sensation is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sensation has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that sensation has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that craving is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that craving is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that craving is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that craving is pleasant or unpleasant; [F.329.a] they should not, by way of apprehending anything, dwell on the notion that craving is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that craving is void or not void; they should not, by way of apprehending anything, dwell on the notion that craving is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that craving has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that craving has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that grasping is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that grasping is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that grasping is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that grasping is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that grasping is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that grasping is void or not void; they should not, by way of apprehending anything, dwell on the notion that grasping is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that grasping has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that grasping has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the rebirth process is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that [F.329.b] the rebirth process is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is void or not void; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the rebirth process has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the rebirth process has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that birth is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that birth is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that birth is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that birth is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that birth is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that birth is void or not void; they should not, by way of apprehending anything, dwell on the notion that birth is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that birth has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that birth has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that aging and death are permanent or [F.330.a] impermanent; they should not, by way of apprehending anything, dwell on the notion that aging and death are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that aging and death are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that aging and death are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that aging and death are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that aging and death are void or not void; they should not, by way of apprehending anything, dwell on the notion that aging and death are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that aging and death have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that aging and death have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity [F.330.b] has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is a self or nonself; they should not, by way of apprehending [F.331.a] anything, dwell on the notion that the perfection of tolerance is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance has a sign or [F.331.b] is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is a self or [F.332.a] nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena has a sign or is signless; [F.332.b] and they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is void or [F.333.a] not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is a self or [F.333.b] nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality has wishes or does not have wishes. [F.334.a]

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena [F.334.b] is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that [F.335.a] the emptiness of that which has neither beginning nor end is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion [F.335.b] is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is a self or nonself; they should not, by [F.336.a] way of apprehending anything, dwell on the notion that the emptiness of all phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is empty or not empty; they should not, by way of apprehending anything, [F.336.b] dwell on the notion that the emptiness of intrinsic defining characteristics has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities [F.337.a] is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature has wishes or does not have wishes.

“They should not, by way of apprehending anything, [F.337.b] dwell on the notion that the emptiness of an essential nature of nonentities is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities has wishes or does not have wishes. [B23]

“They should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are a self or nonself; [F.338.a] they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are void or not void; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the correct exertions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are void or not void; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the correct exertions have a sign or are signless; and they should not, by way of apprehending anything, [F.338.b] dwell on the notion that the correct exertions have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are void or not void; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the faculties are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the faculties are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the faculties are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the faculties [F.339.a] are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the faculties are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the faculties are void or not void; they should not, by way of apprehending anything, dwell on the notion that the faculties are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the faculties have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the faculties have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the powers are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the powers are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the powers are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the powers are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the powers are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the powers are void or not void; they should not, by way of apprehending anything, dwell on the notion that the powers are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the powers have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the powers have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are permanent or impermanent; they should not, by way of apprehending anything, [F.339.b] dwell on the notion that the branches of enlightenment are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are void or not void; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path [F.340.a] is void or not void; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are void or not void; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are permanent or [F.340.b] impermanent; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are void or not void; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are void or not void; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes [F.341.a] are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the formless absorptions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are void or not void; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the formless absorptions have wishes or do not have wishes.

“They should not, [F.341.b] by way of apprehending anything, dwell on the notion that the liberations are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the liberations are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the liberations are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the liberations are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the liberations are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the liberations are void or not void; they should not, by way of apprehending anything, dwell on the notion that the liberations are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the liberations have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the liberations have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the serial steps of [F.342.a] meditative absorption are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are void or not void; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void or [F.342.b] not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are void or not void; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers have wishes or do not have wishes.

“They should not, by way of apprehending anything, [F.343.a] dwell on the notion that the meditative stabilities are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are void or not void; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways [F.343.b] are void or not void; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are void or not void; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are permanent [F.344.a] or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are void or not void; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are void [F.344.b] or not void; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that great loving kindness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is void or not void; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that great loving kindness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that great loving kindness has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that great compassion is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that great compassion is happiness or suffering; [F.345.a] they should not, by way of apprehending anything, dwell on the notion that great compassion is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that great compassion is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that great compassion is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that great compassion is void or not void; they should not, by way of apprehending anything, dwell on the notion that great compassion is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that great compassion has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that great compassion has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are void or not void; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas [F.345.b] are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas have wishes or do not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner [F.346.a] is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner has wishes or does not have wishes.

“They should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is void or not void; [F.346.b] they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner has wishes or does not have wishes.