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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 14

Śatasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa

The Noble Perfection of Wisdom in One Hundred Thousand Lines

Āryaśatasāhasrikāprajñāpāramitā

Toh 8

Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2024

Current version v 2.0.2 (2025)

Generated by 84000 Reading Room v2.26.1

This is a partial publication, only including completed chapters

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

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Overview

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

·	Chinese
·	Sanskrit
·	Tibetan
·	Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

·	1. Those Based on the Abhisamayālaṃkāra
·	2. The Two Bṛhaṭṭīkā Commentaries
·	3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This Update of the Ongoing English Translation

·	From the Abhisamayālaṃkāra Perspective
·	From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

tr.

The Translation

1.	Chapter 1: The Context
2.	Chapter 2: Śāriputra
3.	Chapter 3
4.	Chapter 4
5.	Chapter 5
6.	Chapter 6
7.	Chapter 7
8.	Chapter 8
9.	Chapter 9
10.	Chapter 10
11.	Chapter 11
12.	Chapter 12
13.	Chapter 13
14.	Chapter 14
15.	Chapter 15
16.	Chapter 16
17.	Chapter 17
18.	Chapter 18
19.	Chapter 19
20.	Chapter 20
21.	Chapter 21
22.	Chapter 22
23.	Chapter 23: Śakra
24.	Chapter 24: Dedication
25.	Chapter 25
26.	Chapter 26
27.	Chapter 27
28.	Chapter 28
29.	Chapter 29 [not yet published]
30.	Chapter 30 [not yet published]
31.	Chapter 31 [not yet published]
32.	Chapter 32 [not yet published]
33.	Chapter 33 [not yet published]
34.	Chapter 34 [not yet published]
35.	Chapter 35 [not yet published]
36.	Chapter 36 [not yet published]
37.	Chapter 37 [not yet published]
38.	Chapter 38 [not yet published]
39.	Chapter 39 [not yet published]
40.	Chapter 40 [not yet published]
41.	Chapter 41 [not yet published]
42.	Chapter 42 [not yet published]
43.	Chapter 43 [not yet published]
44.	Chapter 44 [not yet published]
45.	Chapter 45 [not yet published]
46.	Chapter 46 [not yet published]
47.	Chapter 47 [not yet published]
48.	Chapter 48 [not yet published]
49.	Chapter 49 [not yet published]
50.	Chapter 50 [not yet published]
51.	Chapter 51 [not yet published]
52.	Chapter 52 [not yet published]
53.	Chapter 53 [not yet published]
54.	Chapter 54 [not yet published]
55.	Chapter 55 [not yet published]
56.	Chapter 56 [not yet published]
57.	Chapter 57 [not yet published]
58.	Chapter 58 [not yet published]
59.	Chapter 59 [not yet published]
60.	Chapter 60 [not yet published]
61.	Chapter 61 [not yet published]
62.	Chapter 62 [not yet published]
63.	Chapter 63 [not yet published]
64.	Chapter 64 [not yet published]
65.	Chapter 65 [not yet published]
66.	Chapter 66 [not yet published]
67.	Chapter 67 [not yet published]
68.	Chapter 68 [not yet published]
69.	Chapter 69 [not yet published]
70.	Chapter 70 [not yet published]
71.	Chapter 71 [not yet published]
72.	Chapter 72 [not yet published]

ab.

Abbreviations

Notes

Bibliography

·	Primary Sources in Tibetan and Sanskrit
·	Secondary References in Tibetan and Sanskrit
·	Secondary References in English and Other Languages

Glossary

ci.

Citation Index

Summary

s.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.

s.2

The provisional version published here currently contains the first twenty-eight of the seventy-two chapters of the sūtra, and represents a little under eight of the twelve volumes. Subsequent batches of chapters will be added as their translation and editing is completed.

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Acknowledgements

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The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.

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The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:

Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.

We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.

Introduction

Overview

i.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of the three so-called “long” Perfection of Wisdom, or Prajñāpāramitā, sūtras. Indeed, not only is it the very longest of all Buddhist texts, but it is among the longest single works of literature in any language or culture. In the Degé Kangyur it fills twelve volumes, and comprises fourteen percent of the whole collection by number of pages.

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

Chinese

Sanskrit

Tibetan

Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

1. Those Based on the Abhisamayālaṃkāra

2. The Two Bṛhaṭṭīkā Commentaries

3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This Update of the Ongoing English Translation

From the Abhisamayālaṃkāra Perspective

From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

The Translation

The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 1: The Context

[V14] [F.1.b] [B1]

1.1

Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,58 supreme in their perfection of all mental powers, with the exception of just one person‍—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns‍—Yaśodharā and Mahāprajāpatī and so on‍— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.

Chapter 2: Śāriputra

2.1

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

Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

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3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired eloquence, or will he reveal it through the power of the Buddha?”

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Chapter 5

5.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?280

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Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

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Chapter 7

7.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?

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Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

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Chapter 9

9.1

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the four applications of mindfulness. If you ask what these four are, they are the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, [F.178.a] and the application of mindfulness to phenomena.

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9.2

“If you ask what the application of mindfulness to the body is, in this respect, Subhūti, bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner body, without apprehending anything and without forming conceptual thoughts to do with the body.

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10.

Chapter 10

10.1

“Subhūti, you have asked, ‘How534 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

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11.

Chapter 11

11.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;576 that is why it is called a Great Vehicle.

11.2

“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to577 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,578 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.

12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, perfectly complete buddha, thinks he is just to teach the Great Vehicle.”

12.2

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

13.

Chapter 13

13.1

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.2

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

14.

Chapter 14

14.1

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 Saṃtuṣita632 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 Śuddhāvāsa633 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.

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14.2

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,634 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 exposition635 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?”

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14.3

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,636 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.637

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14.4

“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.638 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.639 They should pay attention to physical forms as brittle.640 They should pay attention to physical forms as dangerous. They should pay attention to physical forms as a contagious disease.641 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.642

14.5

“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.

14.6

“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.

14.7

14.8

“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.

14.9

“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.

14.10

“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.

14.11

“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.

14.12

“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.

14.13

“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.

14.14

“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.

14.15

“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.

14.16

“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.

14.17

“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.

14.18

“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.

14.19

“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.

14.20

“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 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.

14.40

“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.

14.41

“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.

14.42

“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.

14.43

“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.

14.44

“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.

14.45

“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.

14.46

14.47

“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.

14.48

“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.

14.49

“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.

14.50

“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.

14.51

“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.

14.52

“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.

14.53

“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.

14.54

“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.

14.55

“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.

14.56

“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.

14.57

“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.

14.58

“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.

14.59

“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.

14.60

“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.

14.61

“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.

14.62

“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.

14.63

“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.

14.64

“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.

14.65

“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.

14.66

“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.

14.67

“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.

14.68

“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.

14.69

“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.

14.70

“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.

14.71

14.72

“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.

14.73

“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.

14.74

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

14.75

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?”

14.76

“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.643 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.”

14.77

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.”

14.78

“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.

14.79

“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.”

14.80

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.

14.81

“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.

14.82

“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.

14.83

“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.

14.84

“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.

14.85

14.86

14.87

“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.

14.88

“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.644

14.89

“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.

14.90

14.91

“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.

14.92

14.93

“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.

14.94

“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.

14.95

“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]

14.96

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?”

14.97

“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.

14.98

“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.

14.99

“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.

14.100

“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.

14.101

“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.

14.102

“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.

14.103

“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.

14.104

“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.

14.105

“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.

14.106

“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.

14.107

“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.

14.108

“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.

14.109

“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.

14.110

“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]

14.111

“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.

14.112

“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.

14.113

“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.

14.114

“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.

14.115

“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.

14.116

“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.

14.117

“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.

14.118

“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.

14.119

“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.

14.120

“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.

14.121

“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.

14.122

“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.

14.123

“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.

14.124

“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.

14.125

“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.

14.126

“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.

14.127

“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]

14.128

“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.

14.129

“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.

14.130

“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.

14.131

“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.

14.132

“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.

14.133

“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]

14.134

“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.

14.135

“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.

14.136

“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.

14.137

“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.

14.138

“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.

14.139

“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.

14.140

“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.

14.141

14.142

“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.

14.143

“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.

14.144

“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.

14.145

“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.

14.146

“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.

14.147

“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.

14.148

“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.

14.149

“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.

14.150

“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.

14.151

“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.

14.152

“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.

14.153

“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.

14.154

“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.

14.155

“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.

14.156

“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.

14.157

“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.

14.158

“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.

14.159

“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.

14.160

“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.

14.161

“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.

14.162

“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.

14.163

“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]

14.164

“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.

14.165

“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.

14.166

“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.

14.167

14.168

“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.

14.169

“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.

14.170

“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.

14.171

“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.

14.172

“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.

14.173

“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.

14.174

“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.

14.175

“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]

14.176

“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.

14.177

“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.

14.178

“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.

14.179

“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.

14.180

“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.

14.181

“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.

14.182

“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.

14.183

“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.

14.184

“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.

14.185

“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.

14.186

“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.

14.187

“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.

14.188

“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.

14.189

“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.

14.190

“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.

14.191

“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.

14.192

“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.

14.193

“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.

14.194

“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.

14.195

“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.

14.196

“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.

14.197

“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.

14.198

“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.

14.199

“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.

14.200

“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.

14.201

“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.

14.202

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

14.203

“They should not, by way of apprehending anything, dwell on the notion that individual enlightenment is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment [F.347.a] is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is void or not void; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that individual enlightenment has wishes or does not have wishes.

14.204

“They should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is void or not void; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path has a sign [F.347.b] or is signless; and they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path has wishes or does not have wishes.

14.205

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

14.206

“Moreover, Kauśika, they should not, by way of apprehending anything, dwell on the notion of the fruit of having entered the stream that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of the fruit of once-returner that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of the fruit of non-returner that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, [F.348.a] dwell on the notion of arhatship that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of individual enlightenment that is a designation for the unconditioned phenomenon; and they should not, by way of apprehending anything, dwell on the notion of unsurpassed, perfectly complete enlightenment that is a designation for the unconditioned phenomenon.

14.207

“They should not, by way of apprehending anything, dwell on the notion that those who have entered the stream are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that once-returners are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that non-returners are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that arhats are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment 645 is worthy of gifts; and they should not, by way of apprehending anything, dwell on the notion that unsurpassed, perfectly complete buddhas are worthy of gifts.

14.208

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending anything, dwell on the first level; they should not, by way of apprehending anything, dwell on the second level; they should not, by way of apprehending anything, dwell on the third level; they should not, by way of apprehending anything, dwell on the fourth level; they should not, by way of apprehending anything, dwell on the fifth level; they should not, by way of apprehending anything, dwell on the sixth level; they should not, by way of apprehending anything, dwell on the seventh level; they should not, by way of apprehending anything, dwell on the eighth level; they should not, by way of apprehending anything, dwell on the ninth level; and they should not, by way of apprehending anything, dwell on the tenth level. If you ask why, it is because instead of a dwelling it would become unstable. [F.348.b]

14.209

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of generosity.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of ethical discipline.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of tolerance.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of perseverance.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of meditative concentration.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of wisdom.’

14.210

“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the applications of mindfulness.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the correct exertions.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the supports for miraculous ability.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the faculties.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the powers.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the branches of enlightenment.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the noble eightfold path.’

14.211

“Bodhisattva great beings should not, by way of apprehending anything, [F.349.a] dwell on the notion that ‘I should enter a bodhisattva’s maturity.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, having entered into a bodhisattva’s maturity, will abide on the irreversible level.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should complete the five extrasensory powers of a bodhisattva.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the five extrasensory powers of a bodhisattva, should proceed to immeasurable, countless buddhafields to behold, pay homage to, worship, and venerate the lord buddhas, to hear the Dharma, and after listening to it teach it as reality to others.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I will bring buddhafields into being just like those of those lord buddhas.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should bring beings to maturity in enlightenment.’ Bodhisattva great beings also should not, by way of apprehending anything like that, dwell on the notion that ‘I, having traveled to immeasurable, countless world systems, should serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas with many flowers, garlands, perfumes, unguents, powders, [F.349.b] religious robes, parasols, victory banners, and flags.’

14.212

“Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should establish immeasurable, countless beings in unsurpassed, perfect, complete enlightenment.’

14.213

“They should not, by way of apprehending anything, dwell on the notion that ‘I should develop the five eyes.’ If you ask what the five are, they are the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of the buddhas. They should not, by way of apprehending anything, dwell on the notion that ‘I should develop them.’

14.214

“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect all the meditative stabilities.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should play with whatever meditative stabilities I desire to play with.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect all the dhāraṇī gateways.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the ten powers of the tathāgatas.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the four fearlessnesses.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the four kinds of exact knowledge.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect great loving kindness.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect great compassion.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the eighteen distinct qualities of the buddhas.’

14.215

“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the thirty-two major marks on the body of a great person.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should perfect [F.350.a] the eighty minor signs on the body of a great person.’

14.216

“They should not, by way of apprehending anything, dwell on the notion that they are followers on account of faith; they should not, by way of apprehending anything, dwell on the notion that they are followers on account of Dharma; they should not, by way of apprehending anything, dwell on the notion that they are the eighth level; they should not, by way of apprehending anything, dwell on the notion that they are those who have entered the stream;646 they should not, by way of apprehending anything, dwell on the notion that they are those who take rebirth no more than seven times; they should not, by way of apprehending anything, dwell on the notion that they are those who go from family to family,647 or those who are separated by one life;648 they should not, by way of apprehending anything, dwell on the notion that they are persons who are aligned;649 they should not, by way of apprehending anything, dwell on the notion that they are persons for whom there is the extinction of life or there is the extinction of afflictive mental states;650 they should not, by way of apprehending anything, dwell on the notion that they are those who have entered the stream;651 they should not, by way of apprehending anything, dwell on the notion that they are those who are qualified by the absence of the degenerations;652 they should not, by way of apprehending anything, dwell on the notion that they are once-returners who, having come to this world one time, will bring suffering to an end; they should not, by way of apprehending anything, dwell on the notion that they are candidates for actualizing the fruit of non-returner; they should not, by way of apprehending anything, dwell on the notion that those non-returners will pass into final nirvāṇa in that very lifetime; they should not, by way of apprehending anything, dwell on the notion that they are candidates for actualizing the result of arhat; they should not, by way of apprehending anything, dwell on the notion that they are arhats who, in this very lifetime, pass into the final nirvāṇa in the expanse of nirvāṇa where no remainder of the aggregates is left behind; and they should not, by way of apprehending anything, dwell on the notion that they are pratyekabuddhas. [F.350.b] They should not, by way of apprehending anything, dwell on the notion that ‘I should transcend the level of the śrāvakas and the level of the pratyekabuddhas, and dwell on the levels of the bodhisattvas’; they should not, by way of apprehending anything, dwell on the notion of the transcendental knowledge of a knower of the path and the transcendental knowledge of one with all-aspect omniscience; they should not, by way of apprehending anything, dwell on the notion that ‘I, having fully awakened to all phenomena in all their aspects, should end all the propensities for afflicted mental states that cause linking up’; they should not, by way of apprehending anything, dwell on the notion that ‘I, having fully awakened to unsurpassed, perfect, complete enlightenment, should turn the wheel of the Dharma’; and they should not, by way of apprehending anything, dwell on the notion that ‘I, having accomplished the tasks of the buddhas, should proceed to immeasurable, countless world systems and enable beings to attain final nirvāṇa.’

14.217

“They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the four supports for miraculous ability, will become absorbed in a meditative stability, and on account of becoming absorbed in such a meditative stability will remain for eons as numerous as the grains of sand of the river Gaṅgā.’

14.218

“They should not, by way of apprehending anything, dwell on the notion, ‘May my lifespan be infinite.’ They should not, by way of apprehending anything, dwell on the notion, ‘Of my thirty-two major marks of a great person, may each one of them become perfected through a hundred merits.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should make the size of my single buddhafield equal the extent of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā; [F.351.a] equal the extent of the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the northeastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southeastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southwestern direction, numerous as the grains of sand of the river Gaṅgā; and equal the extent of the world systems of the northwestern direction, numerous as the grains of sand of the river Gaṅgā.’

14.219

“They should not, by way of apprehending anything, dwell on the notion, ‘May the billionfold world system become fashioned out of diamond on account of me.’ They should not, by way of apprehending anything, dwell on the notion, ‘May the fragrance of my tree of enlightenment be enough that the beings who scent it will not be harmed by desire, hatred, or delusion.’ They should not, by way of apprehending anything, dwell on the notion, ‘May they not give rise to the mindset of the śrāvakas or the mindset of the pratyekabuddhas.’ They should not, by way of apprehending anything, dwell on the notion, ‘May they all indeed be assured of unsurpassed, perfect, complete enlightenment.’ And they should not, by way of apprehending anything, dwell on the notion, ‘May those beings who have scented the fragrance of my tree of enlightenment not have any physical or mental ailments.’

14.220

“They should not, by way of apprehending anything, dwell on the notion that in that buddhafield of theirs there should not be the term physical forms. They should not, by way of apprehending anything, dwell on the notion that there should not be the term feelings, there should not be the term perceptions, there should not be the term formative predispositions, and there should not be the term consciousness. They should not, by way of apprehending anything, dwell on the notion that there should not be [F.351.b] the term sensory elements, the term sense fields, or the term links of dependent origination.

14.221

“They should not, by way of apprehending anything, dwell on the notion that there should not be the term perfection of generosity, there should not be the term perfection of ethical discipline, there should not be the term perfection of tolerance, there should not be the term perfection of perseverance, there should not be the term perfection of meditative concentration, and there should not be the term perfection of wisdom.

14.222

“They should not, by way of apprehending anything, dwell on the notion that there should not be the term emptiness of internal phenomena, there should not be the term emptiness of external phenomena, there should not be the term emptiness of external and internal phenomena, there should not be the term emptiness of emptiness, there should not be the term emptiness of great extent, there should not be the term emptiness of ultimate reality, there should not be the term emptiness of conditioned phenomena, there should not be the term emptiness of unconditioned phenomena, there should not be the term emptiness of the unlimited, there should not be the term emptiness of that which has neither beginning nor end, there should not be the term emptiness of nonexclusion, there should not be the term emptiness of inherent nature, there should not be the term emptiness of all phenomena, there should not be the term emptiness of intrinsic defining characteristics, there should not be the term emptiness of that which cannot be apprehended, there should not be the term emptiness of nonentities, there should not be the term emptiness of essential nature, and there should not be the term [F.352.a] emptiness of an essential nature of nonentities.

14.223

“They should not, by way of apprehending anything, dwell on the notion that there should not be the term applications of mindfulness, there should not be the term correct exertions, there should not be the term supports for miraculous ability, and there should not be the term faculties. They should not, by way of apprehending anything, dwell on the notion that there should not be the term powers, there should not be the term branches of enlightenment, there should not be the term noble eightfold path, and there should not be the term truths of the noble ones. They should not, by way of apprehending anything, dwell on the notion that there should not be the term meditative concentrations, there should not be the term immeasurable attitudes, there should not be the term formless absorptions, and there should not be the term liberations. They should not, by way of apprehending anything, dwell on the notion that there should not be the term serial steps of meditative absorption, there should not be the term emptiness, signlessness, and wishlessness gateways to liberation, there should not be the term extrasensory powers, there should not be the term meditative stabilities, and there should not be the term dhāraṇī gateways. They should not, by way of apprehending anything, dwell on the notion that there should not be the term powers of the tathāgatas, there should not be the term fearlessnesses, there should not be the term kinds of exact knowledge, there should not be the term great loving kindness, there should not be the term great compassion, [F.352.b] and there should not be the term distinct qualities of the buddhas.

14.224

“They should not, by way of apprehending anything, dwell on the notion that there should not be the term those who have entered the stream, there should not be the term once-returners, there should not be the term non-returners, and there should not be the term arhats. They should not, by way of apprehending anything, dwell on the notion that there should not be the term pratyekabuddhas, there should not be the term bodhisattvas, and there should not be the term buddhas. [B24]

14.225

“If you ask why, it is because once the tathāgatas, arhats, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete enlightenment, they do not apprehend any phenomena. So it is, Kauśika, that in the perfection of wisdom bodhisattva great beings should not dwell by way of apprehending anything.”

14.226

Then the venerable Śāriputra thought, “Well then, how should bodhisattva great beings dwell in the perfection of wisdom?”

14.227

The venerable Subhūti, knowing in his mind the mental questioning653 of the venerable Śāradvatīputra, then asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, do you think that the tathāgatas, arhats, perfectly complete buddhas dwell on anything?”

14.228

“Venerable Subhūti,” he replied, “the tathāgatas do not dwell on anything at all. Venerable Subhūti, the mind of the tathāgatas, arhats, perfectly complete buddhas does not dwell‍—that is to say, it does not dwell on physical forms, [F.353.a] it does not dwell on feelings, it does not dwell on perceptions, it does not dwell on formative predispositions, and it does not dwell on consciousness. It does not dwell on the eyes, it does not dwell on the ears, it does not dwell on the nose, it does not dwell on the tongue, it does not dwell on the body, and it does not dwell on the mental faculty; it does not dwell on sights, it does not dwell on sounds, it does not dwell on odors, it does not dwell on tastes, it does not dwell on tangibles, and it does not dwell on mental phenomena; and it does not dwell on visual consciousness, it does not dwell on auditory consciousness, it does not dwell on olfactory consciousness, it does not dwell on gustatory consciousness, it does not dwell on tactile consciousness, and it does not dwell on mental consciousness. It does not dwell on visually compounded sensory contact, it does not dwell on aurally compounded sensory contact, it does not dwell on nasally compounded sensory contact, it does not dwell on lingually compounded sensory contact, it does not dwell on corporeally compounded sensory contact, and it does not dwell on mentally compounded sensory contact. It does not dwell on feelings conditioned by visually compounded sensory contact, it does not dwell on feelings conditioned by aurally compounded sensory contact, it does not dwell on feelings conditioned by nasally compounded sensory contact, it does not dwell on feelings conditioned by lingually compounded sensory contact, it does not dwell on feelings conditioned by corporeally compounded sensory contact, and it does not dwell on feelings conditioned by mentally compounded sensory contact. It does not dwell on the earth element, it does not dwell on the water element, it does not dwell on the fire element, it does not dwell on the wind element, it does not dwell on the space element, and it does not dwell on the consciousness element. It does not dwell on ignorance, it does not dwell on formative predispositions, it does not dwell on consciousness, it does not dwell on name and form, it does not dwell on the six sense fields, it does not dwell on sensory contact, it does not dwell on sensation, it does not dwell on craving, it does not dwell on grasping, it does not dwell on the rebirth process, it does not dwell on birth, and it does not dwell [F.353.b] on aging and death. It does not dwell on the perfection of generosity, it does not dwell on the perfection of ethical discipline, it does not dwell on the perfection of tolerance, it does not dwell on the perfection of perseverance, it does not dwell on the perfection of meditative concentration, and it does not dwell on the perfection of wisdom. It does not dwell on the emptiness of internal phenomena, it does not dwell on the emptiness of external phenomena, it does not dwell on the emptiness of external and internal phenomena, it does not dwell on the emptiness of emptiness, it does not dwell on the emptiness of great extent, it does not dwell on the emptiness of ultimate reality, it does not dwell on the emptiness of conditioned phenomena, it does not dwell on the emptiness of unconditioned phenomena, it does not dwell on the emptiness of the unlimited, it does not dwell on the emptiness of that which has neither beginning nor end, it does not dwell on the emptiness of nonexclusion, it does not dwell on the emptiness of inherent nature, it does not dwell on the emptiness of all phenomena, it does not dwell on the emptiness of intrinsic defining characteristics, it does not dwell on the emptiness of that which cannot be apprehended, it does not dwell on the emptiness of nonentities, it does not dwell on the emptiness of essential nature, and it does not dwell on the emptiness of an essential nature of nonentities. It does not dwell on the applications of mindfulness, it does not dwell on the correct exertions, it does not dwell on the supports for miraculous ability, it does not dwell on the faculties, it does not dwell on the powers, it does not dwell on the branches of enlightenment, and it does not dwell on the noble eightfold path. It does not dwell on the truths of the noble ones, it does not dwell on the meditative concentrations, it does not dwell on the immeasurable attitudes, it does not dwell on the formless absorptions, it does not dwell on the liberations, it does not dwell on the serial steps of meditative absorption, it does not dwell on the emptiness, signlessness, and wishlessness gateways to liberation, it does not dwell on the extrasensory powers, it does not dwell on the meditative stabilities, and it does not dwell [F.354.a] on the dhāraṇī gateways. It does not dwell on the powers of the tathāgatas, it does not dwell on the fearlessnesses, it does not dwell on the kinds of exact knowledge, it does not dwell on great loving kindness, it does not dwell on great compassion, and it does not dwell on the distinct qualities of the buddhas. It does not dwell on knowledge of all the dharmas, it does not dwell on the knowledge of the aspects of the path, and it does not dwell on all-aspect omniscience.”

14.229

Subhūti said, “Venerable Śāradvatīputra, bodhisattva great beings should dwell on the perfection of wisdom in the same way that the tathāgatas, arhats, perfectly complete buddhas neither dwell nor do not dwell on physical forms, neither dwell nor do not dwell on feelings, neither dwell nor do not dwell on perceptions, neither dwell nor do not dwell formative predispositions, and neither dwell nor do not dwell or consciousness; neither dwell nor do not dwell on the eyes, neither dwell nor do not dwell on the ears, neither dwell nor do not dwell on the nose, neither dwell nor do not dwell on the tongue, neither dwell nor do not dwell on the body, and neither dwell nor do not dwell on the mental faculty; neither dwell nor do not dwell on sights, neither dwell nor do not dwell on sounds, neither dwell nor do not dwell on odors, neither dwell nor do not dwell on tastes, neither dwell nor do not dwell on tangibles, and neither dwell nor do not dwell on mental phenomena; neither dwell nor do not dwell on visual consciousness, neither dwell nor do not dwell on auditory consciousness, [F.354.b] neither dwell nor do not dwell on olfactory consciousness, neither dwell nor do not dwell on gustatory consciousness, neither dwell nor do not dwell on tactile consciousness, and neither dwell nor do not dwell on mental consciousness; neither dwell nor do not dwell on visually compounded sensory contact, neither dwell nor do not dwell on aurally compounded sensory contact, neither dwell nor do not dwell on nasally compounded sensory contact, neither dwell nor do not dwell on lingually compounded sensory contact, neither dwell nor do not dwell on corporeally compounded sensory contact, and neither dwell nor do not dwell on mentally compounded sensory contact; neither dwell nor do not dwell on feelings conditioned by visually compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by aurally compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by nasally compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by lingually compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by corporeally compounded sensory contact, and neither dwell nor do not dwell on feelings conditioned by mentally compounded sensory contact; neither dwell nor do not dwell on the earth element, neither dwell nor do not dwell on the water element, neither dwell nor do not dwell on the fire element, neither dwell nor do not dwell on the wind element, neither dwell nor do not dwell [F.355.a] on the space element, and neither dwell nor do not dwell on the consciousness element; neither dwell nor do not dwell on ignorance, neither dwell nor do not dwell on formative predispositions, neither dwell nor do not dwell on consciousness, neither dwell nor do not dwell on name and form, neither dwell nor do not dwell on the six sense fields, neither dwell nor do not dwell on sensory contact, neither dwell nor do not dwell on sensation, neither dwell nor do not dwell on craving, neither dwell nor do not dwell on grasping, neither dwell nor do not dwell on the rebirth process, neither dwell nor do not dwell on birth, and neither dwell nor do not dwell on aging and death; neither dwell nor do not dwell on the perfection of generosity, neither dwell nor do not dwell on the perfection of ethical discipline, neither dwell nor do not dwell on the perfection of tolerance, neither dwell nor do not dwell on the perfection of perseverance, neither dwell nor do not dwell on the perfection of meditative concentration, and neither dwell nor do not dwell on the perfection of wisdom; neither dwell nor do not dwell on the emptiness of internal phenomena, neither dwell nor do not dwell on the emptiness of external phenomena, neither dwell nor do not dwell on the emptiness of external and internal phenomena, neither dwell nor do not dwell on the emptiness of emptiness, neither dwell nor do not dwell on [F.355.b] the emptiness of great extent, neither dwell nor do not dwell on the emptiness of ultimate reality, neither dwell nor do not dwell on the emptiness of conditioned phenomena, neither dwell nor do not dwell on the emptiness of unconditioned phenomena, neither dwell nor do not dwell on the emptiness of the unlimited, neither dwell nor do not dwell on the emptiness of that which has neither beginning nor end, neither dwell nor do not dwell on the emptiness of nonexclusion, neither dwell nor do not dwell on the emptiness of inherent nature, neither dwell nor do not dwell on the emptiness of all phenomena, neither dwell nor do not dwell on the emptiness of intrinsic defining characteristics, neither dwell nor do not dwell on the emptiness of that which cannot be apprehended, neither dwell nor do not dwell on the emptiness of nonentities, neither dwell nor do not dwell on the emptiness of essential nature, and neither dwell nor do not dwell on the emptiness of an essential nature of nonentities; neither dwell nor do not dwell on the applications of mindfulness, neither dwell nor do not dwell on the correct exertions, neither dwell nor do not dwell on the supports for miraculous ability, neither dwell nor do not dwell on the faculties, neither dwell nor do not dwell on the powers, neither dwell nor do not dwell on the branches of enlightenment, and neither dwell nor do not dwell on the noble eightfold path; neither dwell [F.356.a] nor do not dwell on the truths of the noble ones, neither dwell nor do not dwell on the meditative concentrations, neither dwell nor do not dwell on the immeasurable attitudes, neither dwell nor do not dwell on the formless absorptions, neither dwell nor do not dwell on the liberations, neither dwell nor do not dwell on the serial steps of meditative absorption, neither dwell nor do not dwell on the emptiness, signlessness, and wishlessness gateways to liberation, neither dwell nor do not dwell on the extrasensory powers, neither dwell nor do not dwell on the meditative stabilities, and neither dwell nor do not dwell on the dhāraṇī gateways; neither dwell nor do not dwell on the powers of the tathāgatas, neither dwell nor do not dwell on the fearlessnesses, neither dwell nor do not dwell on the kinds of exact knowledge, neither dwell nor do not dwell on great loving kindness, neither dwell nor do not dwell on great compassion, and neither dwell nor do not dwell on the distinct qualities of the buddhas; and neither dwell nor do not dwell on knowledge of all the dharmas, neither dwell nor do not dwell on the knowledge of the aspects of the path, and neither dwell nor do not dwell on all-aspect omniscience. They should dwell in the perfection of wisdom like that. Venerable Śāradvatīputra, [F.356.b] bodhisattva great beings should train and dwell in the perfection of wisdom accordingly, without apprehending anything.”

14.230

This thought then occurred to some gods among the assembly: “The statements of the yakṣas, the language of the yakṣas, the words of the yakṣas, and the expressions of the yakṣas can be comprehended when spoken by the yakṣas,654 but the perfection of wisdom that the noble one Subhūti explains, speaks about, teaches, details, elucidates, and gives conclusive instructions about655 is incomprehensible.”

14.231

Then the venerable Subhūti, knowing in his mind the mental questioning of these gods, said to those gods, “Gods! Is what has been said not understandable?

“Not understandable, noble Subhūti!” affirmed the gods.

14.232

“Gods,” said Subhūti, “it is because not a single syllable is spoken, and that which is not spoken cannot be heard. If you ask why, gods, it is because the perfection of wisdom is not syllables, so there is no teacher, no listener, and no one who understands. If you ask why, gods, it is because the enlightenment of the tathāgatas, arhats, perfectly complete buddhas is without syllables. Gods, as an analogy, suppose that a tathāgata, arhat, perfectly complete buddha were to conjure an emanation of a buddha, and that emanation too were to conjure up the four assemblies of monks, nuns, laymen, and laywomen, and that emanation were to teach the Dharma to those four assemblies. Do you think, gods, that there would be anyone teaching those assemblies, [F.357.a] or anyone who would hear, or anyone who would understand?”

“There would not, venerable monk Subhūti,” they answered.

14.233

“Similarly, gods,” continued Subhūti, “all phenomena are like things that are conjured up. There nothing is taught by anyone, heard by anyone, or known by anyone at all.

14.234

“Gods, as an analogy, suppose that a person who had fallen asleep were to see in a dream a tathāgata, arhat, perfectly complete buddha, teaching the Dharma. Do you think, gods, it was taught, heard, or understood there?”

“No, venerable monk Subhūti!” they replied.

14.235

“Similarly, gods,” continued Subhūti, “all phenomena are like dreams. There nothing is taught by anyone, heard by anyone, or known by anyone at all.

14.236

“Gods, as an analogy, suppose a pair of people standing in a ravine were to praise the Buddha, and praise the Dharma and the Saṅgha. If echoes were to reverberate from those two, do you think, gods, that the first echo would have made the sound of the second echo known?”

“No, venerable monk Subhūti!” they replied.

14.237

“Similarly, gods,” continued Subhūti, “all phenomena are like echoes. There nothing is taught by anyone, heard by anyone, or known by anyone at all.

14.238

“Gods, as an analogy, suppose that a clever magician or magician’s apprentice, standing at a major crossroads, were to conjure up a tathāgata, arhat, perfectly complete buddha, and conjure up the four assemblies of monks, nuns, laymen, and laywomen, and that tathāgata were then to teach the Dharma to those four assemblies that had been conjured up. Do you think, gods, [F.357.b] that there would be anyone teaching or listening, or understanding there?”

“No, venerable monk Subhūti!” they replied.

14.239

“Similarly, gods,” continued Subhūti, “all phenomena are like things that are made up.656 There nothing is taught by anyone, heard by anyone, or known by anyone at all.”

14.240

Those gods then thought, “Oh! This elder Subhūti is making it clear! Oh! He is elucidating the perfection of wisdom! But he is teaching the most profound of all. He is entering into the most subtle of all.”

14.241

Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, said to them, “Gods, physical forms are neither profound nor subtle, feelings are neither profound nor subtle, perceptions are neither profound nor subtle, formative predispositions are neither profound nor subtle, and consciousness is neither profound nor subtle. If you ask why, it is because the nature of physical forms is neither profound nor subtle, the nature of feelings is neither profound nor subtle, the nature of perceptions is neither profound nor subtle, the nature of formative predispositions is neither profound nor subtle, and the nature of consciousness is neither profound nor subtle.

14.242

“The eyes are neither profound nor subtle, the ears are neither profound nor subtle, the nose is neither profound nor subtle, the tongue is neither profound nor subtle, the body is neither profound nor subtle, and the mental faculty is neither profound nor subtle. If you ask why, it is because the nature of the eyes is neither profound nor subtle, the nature of the ears is neither profound nor subtle, the nature of the nose is neither profound nor subtle, the nature [F.358.a] of the tongue is neither profound nor subtle, the nature of the body is neither profound nor subtle, and the nature of the mental faculty is neither profound nor subtle. Sights are neither profound nor subtle, sounds are neither profound nor subtle, odors are neither profound nor subtle, tastes are neither profound nor subtle, tangibles are neither profound nor subtle, and mental phenomena are neither profound nor subtle. If you ask why, it is because the nature of sights is neither profound nor subtle, the nature of sounds is neither profound nor subtle, the nature of odors is neither profound nor subtle, the nature of tastes is neither profound nor subtle, the nature of tangibles is neither profound nor subtle, and the nature of mental phenomena is neither profound nor subtle. Visual consciousness is neither profound nor subtle, auditory consciousness is neither profound nor subtle, olfactory consciousness is neither profound nor subtle, gustatory consciousness is neither profound nor subtle, tactile consciousness is neither profound nor subtle, and mental consciousness is neither profound nor subtle. If you ask why, it is because the nature of visual consciousness is neither profound nor subtle, the nature of auditory consciousness is neither profound nor subtle, the nature of olfactory consciousness is neither profound nor subtle, the nature of gustatory consciousness is neither profound nor subtle, the nature of tactile consciousness is neither profound nor subtle, and the nature of mental consciousness is neither profound nor subtle. Visually compounded sensory contact is neither profound nor subtle, aurally compounded sensory contact is neither profound nor subtle, nasally compounded sensory contact is neither profound nor subtle, lingually compounded sensory contact is neither profound nor subtle, corporeally [F.358.b] compounded sensory contact is neither profound nor subtle, and mentally compounded sensory contact is neither profound nor subtle. If you ask why, it is because the nature of visually compounded sensory contact is neither profound nor subtle, the nature of aurally compounded sensory contact is neither profound nor subtle, the nature of nasally compounded sensory contact is neither profound nor subtle, the nature of lingually compounded sensory contact is neither profound nor subtle, the nature of corporeally compounded sensory contact is neither profound nor subtle, and the nature of mentally compounded sensory contact is neither profound nor subtle. Feelings conditioned by visually compounded sensory contact are neither profound nor subtle, feelings conditioned by aurally compounded sensory contact are neither profound nor subtle, feelings conditioned by nasally compounded sensory contact are neither profound nor subtle, feelings conditioned by lingually compounded sensory contact are neither profound nor subtle, feelings conditioned by corporeally compounded sensory contact are neither profound nor subtle, and feelings conditioned by mentally compounded sensory contact are neither profound nor subtle. If you ask why, it is because the nature of feelings conditioned by visually compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by aurally compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by nasally compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by lingually compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by corporeally compounded sensory contact is neither profound nor subtle, and the nature of feelings conditioned by mentally compounded sensory contact is neither profound nor subtle.

14.243

“The earth element is neither profound nor subtle, the water element is neither profound nor subtle, the fire element is neither profound nor subtle, the wind element is neither profound nor subtle, the space element is neither profound nor subtle, and the consciousness [F.359.a] element is neither profound nor subtle. If you ask why, it is because the nature of the earth element is neither profound nor subtle, the nature of the water element is neither profound nor subtle, the nature of the fire element is neither profound nor subtle, the nature of the wind element is neither profound nor subtle, the nature of the space element is neither profound nor subtle, and the nature of the consciousness element is neither profound nor subtle.

14.244

“Ignorance is neither profound nor subtle, formative predispositions are neither profound nor subtle, consciousness is neither profound nor subtle, name and form are neither profound nor subtle, the six sense fields are neither profound nor subtle, sensory contact is neither profound nor subtle, sensation is neither profound nor subtle, craving is neither profound nor subtle, grasping is neither profound nor subtle, the rebirth process is neither profound nor subtle, birth is neither profound nor subtle, and aging and death are neither profound nor subtle. If you ask why, it is because the nature of ignorance is neither profound nor subtle, the nature of formative predispositions is neither profound nor subtle, the nature of consciousness is neither profound nor subtle, the nature of name and form is neither profound nor subtle, the nature of the six sense fields is neither profound nor subtle, the nature of sensory contact is neither profound nor subtle, the nature of sensation is neither profound nor subtle, the nature of craving is neither profound nor subtle, the nature of grasping is neither profound nor subtle, the nature of the rebirth process is neither profound nor subtle, the nature of birth is neither profound nor subtle, and the nature of aging and death is neither profound nor subtle.

14.245

“The perfection of generosity is neither profound nor subtle, the perfection of ethical discipline is neither profound nor subtle, the perfection [F.359.b] of tolerance is neither profound nor subtle, the perfection of perseverance is neither profound nor subtle, the perfection of meditative concentration is neither profound nor subtle, the perfection of wisdom is neither profound nor subtle. If you ask why, it is because the nature of the perfection of generosity is neither profound nor subtle, the nature of the perfection of ethical discipline is neither profound nor subtle, the nature of the perfection of tolerance is neither profound nor subtle, the nature of the perfection of perseverance is neither profound nor subtle, the nature of the perfection of meditative concentration is neither profound nor subtle, and the nature of the perfection of wisdom is neither profound nor subtle.

14.246

“The emptiness of internal phenomena is neither profound nor subtle, the emptiness of external phenomena is neither profound nor subtle, the emptiness of external and internal phenomena is neither profound nor subtle, the emptiness of emptiness is neither profound nor subtle, the emptiness of great extent is neither profound nor subtle, the emptiness of ultimate reality is neither profound nor subtle, the emptiness of conditioned phenomena is neither profound nor subtle, the emptiness of unconditioned phenomena is neither profound nor subtle, the emptiness of the unlimited is neither profound nor subtle, the emptiness of that which has neither beginning nor end is neither profound nor subtle, the emptiness of nonexclusion is neither profound nor subtle, the emptiness of inherent nature is neither profound nor subtle, the emptiness of all phenomena is neither profound nor subtle, the emptiness of intrinsic defining characteristics is neither profound nor subtle, the emptiness of that which cannot be apprehended is neither profound nor subtle, the emptiness of nonentities is neither profound nor subtle, the emptiness of essential nature is neither profound nor subtle, and the emptiness of an essential nature of nonentities is neither profound nor subtle. If you ask [F.360.a] why, it is because the nature of the emptiness of internal phenomena is neither profound nor subtle, the nature of the emptiness of external phenomena is neither profound nor subtle, the nature of the emptiness of external and internal phenomena is neither profound nor subtle, the nature of the emptiness of emptiness is neither profound nor subtle, the nature of the emptiness of great extent is neither profound nor subtle, the nature of the emptiness of ultimate reality is neither profound nor subtle, the nature of the emptiness of conditioned phenomena is neither profound nor subtle, the nature of the emptiness of unconditioned phenomena is neither profound nor subtle, the nature of the emptiness of the unlimited is neither profound nor subtle, the nature of the emptiness of that which has neither beginning nor end is neither profound nor subtle, the nature of the emptiness of nonexclusion is neither profound nor subtle, the nature of the emptiness of inherent nature is neither profound nor subtle, the nature of the emptiness of all phenomena is neither profound nor subtle, the nature of the emptiness of intrinsic defining characteristics is neither profound nor subtle, the nature of the emptiness of that which cannot be apprehended is neither profound nor subtle, the nature of the emptiness of nonentities is neither profound nor subtle, the nature of the emptiness of essential nature is neither profound nor subtle, and the nature of the emptiness of an essential nature of nonentities is neither profound nor subtle.

14.247

“The applications of mindfulness are neither profound nor subtle, the correct exertions are neither profound nor subtle, the supports for miraculous ability are neither profound nor subtle, the faculties are neither profound nor subtle, the powers are neither profound nor subtle, the branches of enlightenment are neither profound nor subtle, the noble eightfold path is [F.360.b] neither profound nor subtle, the truths of the noble ones are neither profound nor subtle, the meditative concentrations are neither profound nor subtle, the immeasurable attitudes are neither profound nor subtle, the formless absorptions are neither profound nor subtle, the liberations are neither profound nor subtle, the serial steps of meditative absorption are neither profound nor subtle, the emptiness, signlessness, and wishlessness gateways to liberation are neither profound nor subtle, the extrasensory powers are neither profound nor subtle, the meditative stabilities are neither profound nor subtle, the dhāraṇī gateways are neither profound nor subtle, the powers of the tathāgatas are neither profound nor subtle, the fearlessnesses are neither profound nor subtle, the kinds of exact knowledge are neither profound nor subtle, great loving kindness is neither profound nor subtle, great compassion is neither profound nor subtle, and the distinct qualities of the buddhas are neither profound nor subtle. If you ask why, it is because the nature of the applications of mindfulness is neither profound nor subtle, the nature of the correct exertions is neither profound nor subtle, the nature of the supports for miraculous ability is neither profound nor subtle, the nature of the faculties is neither profound nor subtle, the nature of the powers is neither profound nor subtle, the nature of the branches of enlightenment is neither profound nor subtle, the nature of the noble eightfold path is neither profound nor subtle, the nature of the truths of the noble ones is neither profound nor subtle, the nature of the meditative concentrations is neither profound nor subtle, the nature of the immeasurable attitudes is neither profound nor subtle, the nature of the formless absorptions is neither profound nor subtle, the nature of the liberations is neither profound nor [F.361.a] subtle, the nature of the serial steps of meditative absorption is neither profound nor subtle, the nature of the emptiness, signlessness, and wishlessness gateways to liberation is neither profound nor subtle, the nature of the extrasensory powers is neither profound nor subtle, the nature of the meditative stabilities is neither profound nor subtle, the nature of the dhāraṇī gateways is neither profound nor subtle, the nature of the powers of the tathāgatas is neither profound nor subtle, the nature of the fearlessnesses is neither profound nor subtle, the nature of the kinds of exact knowledge is neither profound nor subtle, the nature of great loving kindness is neither profound nor subtle, the nature of great compassion is neither profound nor subtle, and the nature of the distinct qualities of the buddhas is neither profound nor subtle. knowledge of all the dharmas is neither profound nor subtle, the knowledge of the aspects of the path is neither profound nor subtle, and all-aspect omniscience is neither profound nor subtle. If you ask why, it is because the nature of knowledge of all the dharmas is neither profound nor subtle, the nature of the knowledge of the aspects of the path is neither profound nor subtle, and the nature of all-aspect omniscience is neither profound nor subtle.”

14.248

Then those gods thought, “In this teaching of the Dharma nothing is designated as physical forms, nothing is designated as feelings, nothing is designated as perceptions, nothing is designated as formative predispositions, and nothing is designated as consciousness. In this teaching of the Dharma, nothing is designated as the eyes, nothing is designated as the ears, nothing is designated as the nose, nothing is designated as the tongue, nothing is designated as the body, and nothing is designated as the mental faculty; nothing is designated as sights, nothing is designated [F.361.b] as sounds, nothing is designated as odors, nothing is designated as tastes, nothing is designated as tangibles, and nothing is designated as mental phenomena; nothing is designated as visual consciousness, nothing is designated as auditory consciousness, nothing is designated as olfactory consciousness, nothing is designated as gustatory consciousness, nothing is designated as tactile consciousness, and nothing is designated as mental consciousness. In this teaching of the Dharma, nothing is designated as visually compounded sensory contact, nothing is designated as aurally compounded sensory contact, nothing is designated as nasally compounded sensory contact, nothing is designated as lingually compounded sensory contact, nothing is designated as corporeally compounded sensory contact, and nothing is designated as mentally compounded sensory contact; nothing is designated as feelings conditioned by visually compounded sensory contact, nothing is designated as feelings conditioned by aurally compounded sensory contact, nothing is designated as feelings conditioned by nasally compounded sensory contact, nothing is designated as feelings conditioned by lingually compounded sensory contact, nothing is designated as feelings conditioned by corporeally compounded sensory contact, and nothing is designated as feelings conditioned by mentally compounded sensory contact. In this teaching of the Dharma nothing is designated as the earth element, nothing is designated as the water element, nothing is designated as the fire element, nothing is designated as the wind element, nothing is designated as the space element, and nothing is designated as the consciousness element. In this teaching of the Dharma, nothing is designated as ignorance, nothing is designated as formative predispositions, nothing is designated as consciousness, nothing is designated as name and form, nothing is designated as the six sense fields, nothing is designated as sensory contact, nothing is designated as sensation, nothing is designated as craving, nothing is designated as grasping, nothing is designated as the rebirth process, nothing is designated as birth, and nothing is designated as aging [F.362.a] and death. In this teaching of the Dharma nothing is designated as the perfection of generosity, nothing is designated as the perfection of ethical discipline, nothing is designated as the perfection of tolerance, nothing is designated as the perfection of perseverance, nothing is designated as the perfection of meditative concentration, and nothing is designated as the perfection of wisdom. In this teaching of the Dharma nothing is designated as the emptiness of internal phenomena, nothing is designated as the emptiness of external phenomena, nothing is designated as the emptiness of external and internal phenomena, nothing is designated as the emptiness of emptiness, nothing is designated as the emptiness of great extent, nothing is designated as the emptiness of ultimate reality, nothing is designated as the emptiness of conditioned phenomena, nothing is designated as the emptiness of unconditioned phenomena, nothing is designated as the emptiness of the unlimited, nothing is designated as the emptiness of that which has neither beginning nor end, nothing is designated as the emptiness of nonexclusion, nothing is designated as the emptiness of inherent nature, nothing is designated as the emptiness of all phenomena, nothing is designated as the emptiness of intrinsic defining characteristics, nothing is designated as the emptiness of that which cannot be apprehended, nothing is designated as the emptiness of nonentities, nothing is designated as the emptiness of essential nature, and nothing is designated as the emptiness of an essential nature of nonentities. In this teaching of the Dharma nothing is designated as the applications of mindfulness, nothing is designated as the correct exertions, nothing is designated as the supports for miraculous ability, nothing is designated as the faculties, nothing is designated as the powers, nothing is designated as the branches of enlightenment, nothing is designated as the noble eightfold path, nothing is designated as the truths of the noble ones, nothing is designated as the meditative concentrations, [F.362.b] nothing is designated as the immeasurable attitudes, nothing is designated as the formless absorptions, nothing is designated as the eight liberations, nothing is designated as the nine serial steps of meditative absorption, nothing is designated as the emptiness, signlessness, and wishlessness gateways to liberation, nothing is designated as the extrasensory powers, nothing is designated as the meditative stabilities, nothing is designated as the dhāraṇī gateways, nothing is designated as the powers of the tathāgatas, nothing is designated as the fearlessnesses, nothing is designated as the kinds of exact knowledge, nothing is designated as great loving kindness, nothing is designated as great compassion, and nothing is designated as the eighteen distinct qualities of the buddhas. In this Dharma nothing is designated as those who have entered the stream and nothing is designated as the fruit of having entered the stream, nothing is designated as once-returners and nothing is designated as the fruit of once-returner, nothing is designated as non-returners and nothing is designated as the fruit of non-returner, nothing is designated as arhats and nothing is designated as arhatship, nothing is designated as pratyekabuddhas and nothing is designated as individual enlightenment, nothing is designated as bodhisattvas and nothing is designated as the bodhisattva levels, and nothing is designated as buddhas and nothing is designated as enlightenment. Nothing is designated as syllables.”

14.249

The venerable Subhūti then said to those gods, “It is so, gods, it is so. The enlightenment of the tathāgatas is inexpressible‍—it is not spoken about, it is not taught by anyone, it is not heard by anyone, and it is not known by anyone. Therefore, [F.363.a] gods, even if somebody wants to be a recipient of the fruit of having entered the stream and wants to actualize the fruit of having entered the stream, it is not possible without relying on this forbearance. Even if somebody wants to be a recipient of the fruit of once-returner and wants to actualize the fruit of once-returner, it is not possible without relying on this forbearance. Even if somebody wants to be a recipient of the result of non-returner and wants to actualize the result of non-returner, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of arhatship and wants to actualize arhatship, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of individual enlightenment and wants to actualize individual enlightenment, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of unsurpassed, perfect, complete enlightenment and wants to actualize unsurpassed, perfect, complete enlightenment, it is not possible without relying on this forbearance.

14.250

“In this way, gods, starting from when they first set their mind on enlightenment, bodhisattva great beings should abide in the perfection of wisdom based on its being neither spoken nor heard.”

14.251

This completes the fourteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.” [B25]

15.

Chapter 15

15.1

The gods then thought, “In what possible form should we accept those who hear the Dharma from the elder Subhūti to be?”

15.2

Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, [F.363.b] said to those gods, “Gods, you should accept that my Dharma teaching is like an illusion, and, gods, that those who listen to the Dharma from me are also like an illusion. Gods, you should take my Dharma teaching as like a magical display, and, gods, you should accept that those who listen to the Dharma from me are also like a magical display. They do not hear anything at all, nor do they actualize anything at all.”

16.

Chapter 16

16.1

Then Śakra, mighty lord of the gods, thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were662 to conjure up flowers and sprinkle, scatter, and shower them [F.43.b] upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti?”

16.2

Then all the gods in this billionfold world system––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, [F.44.a] and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there are––also thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

17.

Chapter 17

17.1

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom acquire these attributes that may be attained in this lifetime; that they bring beings to maturation, refine a buddhafield, [F.239.a] proceed from buddhafield to buddhafield to wait on the lord buddhas, and that the roots of virtue through which they seek to serve, respect, honor, and worship those lord buddhas are excellent; that their memory of the Dharmas that they hear from those lord buddhas does not weaken until they fully awaken to unsurpassed, perfect, complete enlightenment; that they acquire the excellence of family, acquire the excellence of birth, acquire the excellence of lifespan, acquire the excellence of retinue, acquire the excellence of the major marks, acquire the excellence of luminosity, acquire the excellence of the eyes, acquire the excellence of voice, acquire the excellence of meditative stability, and acquire the excellence of dhāraṇī; that through skillful means they emanate themselves in the body of a buddha, journey from world system to world system, and having gone to places where a lord buddha has not arisen and appeared, describe the attributes of the perfection of generosity, describe the attributes of the perfection of ethical discipline, describe the attributes of the perfection of tolerance, describe the attributes of the perfection of perseverance, describe the attributes of the perfection of meditative concentration, and describe [F.239.b] the attributes of the perfection of wisdom; describe the attributes of the emptiness of internal phenomena, describe the attributes of the emptiness of external phenomena, describe the attributes of the emptiness of external and internal phenomena, describe the attributes of the emptiness of emptiness, describe the attributes of the emptiness of great extent, describe the attributes of the emptiness of ultimate reality, describe the attributes of the emptiness of conditioned phenomena, describe the attributes of the emptiness of unconditioned phenomena, describe the attributes of the emptiness of the unlimited, describe the attributes of the emptiness of that which has neither beginning nor end, describe the attributes of the emptiness of nonexclusion, describe the attributes of the emptiness of inherent nature, describe the attributes of the emptiness of all phenomena, describe the attributes of the emptiness of intrinsic defining characteristics, describe the attributes of the emptiness of that which cannot be apprehended, describe the attributes of the emptiness of nonentities, describe the attributes of the emptiness of essential nature, and describe the attributes of the emptiness of an essential nature of nonentities; describe the attributes of the four meditative concentrations, describe the attributes of the four immeasurable attitudes, describe the attributes of the four formless absorptions, and describe the attributes of the five extrasensory powers; describe the attributes of the four applications of mindfulness, describe the attributes of the four correct exertions, describe the attributes of the four supports for miraculous ability, describe the attributes of the five faculties, describe the attributes of the five powers, describe the attributes of the seven branches of enlightenment, and describe the attributes of the noble eightfold path; describe the attributes of the four truths of the noble ones, describe the attributes of the eight liberations, describe the attributes of the nine serial steps of meditative absorption, [F.240.a] describe the attributes of the emptiness, signlessness, and wishlessness gateways to liberation, describe the attributes of the meditative stabilities, describe the attributes of the dhāraṇī gateways, describe the attributes of the ten powers of the tathāgatas, describe the attributes of the four fearlessnesses, describe the attributes of the four kinds of exact knowledge, describe the attributes of great loving kindness, describe the attributes of great compassion, and describe the attributes of the eighteen distinct qualities of the buddhas; and that through skillful means they teach beings the Dharma and discipline689 them in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas.”

18.

Chapter 18

18.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any sons or daughters of good families [F.262.b] who take up, uphold, recite, master, chant by heart,701 and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those sons or daughters of good families have gone there and are present there having chanted this profound perfection of wisdom by heart, then those sons or daughters of good families will not be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without being humiliated or injured.702

19.

Chapter 19

19.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The merit of those sons or daughters of good families will increase greatly. The increase in the merit of those sons or daughters of good families who commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and in addition serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, is, because of that, immeasurable, incalculable, inconceivable, incomparable, and inestimable.

20.

Chapter 20

20.1

Then a hundred or so rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm approached the place where the Blessed One was. Śakra, mighty lord of the gods, had the thought, ‘These rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm have approached the place where the Blessed One is. So that when the perfection of wisdom is being preached, those rival tīrthikas and wandering mendicants do not, having approached the Blessed One, create obstacles, I should by all means chant by heart as much of this perfection of wisdom as I have taken up from the Blessed One.’

21.

Chapter 21

21.1

Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, [F.306.b] does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, [F.307.a] and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties, does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the [F.307.b] dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”

22.

Chapter 22

22.1

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

22.2

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, I would take just this perfection of wisdom. If you ask why, [F.339.a] Blessed Lord, it is not that I do not honor those relics of the tathāgatas, it is not that I do not have confidence731 in them, and it is not that I do not think highly732 of them. Blessed Lord, it is not that I do not want to honor, or that I do not want to venerate, or that I do not want to respect, or that I do not want to worship the relics of the tathāgatas. Blessed Lord, those relics of the tathāgatas have also originated from the perfection of wisdom and that is why the relics of the tathāgatas should be honored, should be venerated, should be respected, and should be worshiped. Those relics have been brought into being733 by the perfection of wisdom. That is why those relics of the tathāgatas get to be worshiped.

23.

Chapter 23: Śakra

23.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would have greatly increased their merit?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!”

23.2

The Blessed One then said, “Kauśika, if any were to bestow a book of this perfection of wisdom on others so that they might recite it, write it out, or chant it by heart, they would even more greatly increase their merit than that. If you ask why, it is because in this perfection of wisdom it reveals extensively such attributes as those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature 761 have attained, [F.371.b] attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.

24.

Chapter 24: Dedication

24.1

Then the bodhisattva great being Maitreya said to the elder Subhūti, [F.117.b] “Venerable monk Subhūti, that which is the basis of meritorious action associated with the rejoicing of a bodhisattva great being;774 that which is the basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything; that which is the foundation of meritorious action associated with the rejoicing of all beings; and that which is the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas‍—from among these, just that basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment is said to be supreme, is said to be the best, is said to be the foremost, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.

25.

Chapter 25

25.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Blessed Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflictive mental states and views, rendering visual distortion nonexistent.789 Blessed Lord, the perfection of wisdom, among the factors conducive to enlightenment, is supreme.790 Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harms may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might turn back from the extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all the afflicted mental states and their connecting propensities791 might be abandoned. Blessed Lord, the perfection of wisdom generates the attributes of the buddhas so it is the mother of bodhisattva great beings. Blessed Lord, the perfection of wisdom, because of the emptiness of its intrinsic defining characteristics, has neither arisen nor ceased. Blessed Lord, the perfection of wisdom is the antidote to saṃsāra because it is neither permanent, nor has it perished. Blessed Lord, the perfection of wisdom is the protector792 of beings without a protector [F.178.b] because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom works as the ten powers 793 because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, that turns three times in twelve ways,794 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena because of the emptiness of an essential nature of nonentities.

26.

Chapter 26

26.1

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where do those bodhisattva great beings who have a resolute belief in this profound perfection of wisdom pass away before coming here? For how long have these sons or daughters of good families set out for unsurpassed, perfect, complete enlightenment? How many tathāgatas, arhats, perfectly complete buddhas have they served? For how long have those with a resolute belief in this profound perfection of wisdom as reality and as method805 practiced the perfection of generosity? For how long have they practiced the perfection of ethical discipline? For how long have they practiced the perfection of tolerance? For how long have they practiced the perfection of perseverance? For how long have they practiced the perfection of meditative concentration? And for how long have they practiced the perfection of wisdom?”

27.

Chapter 27

27.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

“That is because of absolute purity,” said the Blessed One.

27.2

“Because of the purity of what is it profound?” asked Śāradvatīputra.

27.3

“Śāradvatīputra,” replied the Blessed One, “purity is profound because of the purity of physical forms, purity is profound because of the purity of feelings, purity is profound because of the purity of perceptions, purity is profound because of the purity of formative predispositions, and purity is profound because of the purity of consciousness. Śāradvatīputra, purity is profound because of the purity of the eyes, purity is profound because of the purity of the ears, purity is profound because of [F.122.a] the purity of the nose, purity is profound because of the purity of the tongue, purity is profound because of the purity of the body, and purity is profound because of the purity of the mental faculty. Śāradvatīputra, purity is profound because of the purity of sights, purity is profound because of the purity of sounds, purity is profound because of the purity of odors, purity is profound because of the purity of tastes, purity is profound because of the purity of tangibles, and purity is profound because of the purity of mental phenomena. Śāradvatīputra, purity is profound because of the purity of visual consciousness, purity is profound because of the purity of auditory consciousness, purity is profound because of the purity of olfactory consciousness, purity is profound because of the purity of gustatory consciousness, purity is profound because of the purity of tactile consciousness, and purity is profound because of the purity of mental consciousness. Śāradvatīputra, purity is profound because of the purity of visually compounded sensory contact, purity is profound because of the purity of aurally compounded sensory contact, purity is profound because of the purity of nasally compounded sensory contact, purity is profound because of the purity of lingually compounded sensory contact, purity is profound because of the purity of corporeally compounded sensory contact, and purity is profound because of the purity of mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of feelings conditioned by visually compounded sensory contact, purity is profound because of the purity of feelings conditioned by aurally compounded sensory contact, purity is profound because of the purity of feelings conditioned by nasally compounded sensory contact, [F.122.b] purity is profound because of the purity of feelings conditioned by lingually compounded sensory contact, purity is profound because of the purity of feelings conditioned by corporeally compounded sensory contact, and purity is profound because of the purity of feelings conditioned by mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of the earth element, purity is profound because of the purity of the water element, purity is profound because of the purity of the fire element, purity is profound because of the purity of the wind element, purity is profound because of the purity of the space element, and purity is profound because of the purity of the consciousness element. Śāradvatīputra, purity is profound because of the purity of ignorance, purity is profound because of the purity of formative predispositions, purity is profound because of the purity of consciousness, purity is profound because of the purity of name and form, purity is profound because of the purity of the six sense fields, purity is profound because of the purity of sensory contact, purity is profound because of the purity of sensation, purity is profound because of the purity of craving, purity is profound because of the purity of grasping, purity is profound because of the purity of the rebirth process, purity is profound because of the purity of birth, and purity is profound because of the purity of aging and death. Purity is profound because of the purity of the perfection of generosity, purity is profound because of the purity of the perfection of ethical discipline, purity is profound because of the purity of the perfection of tolerance, purity is profound because of [F.123.a] the purity of the perfection of perseverance, purity is profound because of the purity of the perfection of meditative concentration, and purity is profound because of the purity of the perfection of wisdom; purity is profound because of the purity of the emptiness of internal phenomena, purity is profound because of the purity of the emptiness of external phenomena, purity is profound because of the purity of the emptiness of external and internal phenomena, purity is profound because of the purity of the emptiness of emptiness, purity is profound because of the purity of the emptiness of great extent, purity is profound because of the purity of the emptiness of ultimate reality, purity is profound because of the purity of the emptiness of conditioned phenomena, purity is profound because of the purity of the emptiness of unconditioned phenomena, purity is profound because of the purity of the emptiness of the unlimited, purity is profound because of the purity of the emptiness of that which has neither beginning nor end, purity is profound because of the purity of the emptiness of nonexclusion, purity is profound because of the purity of the emptiness of inherent nature, purity is profound because of the purity of the emptiness of all phenomena, purity is profound because of the purity of the emptiness of intrinsic defining characteristics, purity is profound because of the purity of the emptiness of that which cannot be apprehended, purity is profound because of the purity of the emptiness of nonentities, purity is profound because of the purity of the emptiness of essential nature, and purity is profound because of the purity of the emptiness of an essential nature of nonentities; purity is profound because of the purity of the applications of mindfulness, purity is profound because of the purity of the correct exertions, [F.123.b] purity is profound because of the purity of the supports for miraculous ability, purity is profound because of the purity of the faculties, purity is profound because of the purity of the powers, purity is profound because of the purity of the branches of enlightenment, and purity is profound because of the purity of the noble eightfold path; and purity is profound because of the purity of the truths of the noble ones, purity is profound because of the purity of the meditative concentrations, purity is profound because of the purity of the immeasurable attitudes, purity is profound because of the purity of the formless absorptions, purity is profound because of the purity of the eight liberations, purity is profound because of the purity of the nine serial steps of meditative absorption, purity is profound because of the purity of emptiness, purity is profound because of the purity of signlessness, purity is profound because of the purity of wishlessness, purity is profound because of the purity of the extrasensory powers, purity is profound because of the purity of the meditative stabilities, purity is profound because of the purity of the dhāraṇī gateways, purity is profound because of the purity of the ten powers of the tathāgatas, purity is profound because of the purity of the four fearlessnesses, purity is profound because of the purity of the four kinds of exact knowledge, purity is profound because of the purity of the eighteen distinct qualities of the buddhas, purity is profound because of the purity of enlightenment, purity is profound because of the purity of the buddhas, purity is profound because of the purity of knowledge of all the dharmas, [F.124.a] purity is profound because of the purity of the knowledge of the aspects of the path, and purity is profound because of the purity of all-aspect omniscience.”

ab.

Abbreviations

Bṭ1	Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Bṭ3	Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
C	Choné (co ne) Kangyur and Tengyur.
D	Degé (sde dge) Kangyur and Tengyur.
Edg	Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953.
Eight Thousand	Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Ghoṣa	Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14.
Gilgit	Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995.
K	Peking (pe cing) 1684/1692 Kangyur
LSPW	Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984.
MDPL	Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
MW	Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Mppś	Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980.
Mppś English	Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Mvy	Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a.
N	Narthang (snar thang) Kangyur and Tengyur.
PSP	Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
S	Stok Palace (stog pho brang bris ma) Kangyur.
Skt	Sanskrit.
Tib	Tibetan.
Toh	Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934.
Z	Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.
le’u brgyad ma	shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number.
ŚsP	Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL.

Notes

n.1

Evidence mentioned in the traditional histories for the same teaching to have been recorded in sūtras of different length is that the interlocutors are the same, and that all versions contain the same prophecy made about Gaṅgadevī, related in chapter 43 of the present text. See Butön, folios 73.b–74.a.

n.2

The six “mother” Prajñāpāramitā sūtras (yum drug), so called because they include all eight implicit topics of the Abhisamayālaṃkara, are the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12), along with the Verse Summary (Ratnaguṇasaṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.

n.3

Butön, folio 99.b; translation in Stein and Zangpo, p. 229.

n.4

See The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) introduction, and The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10) introduction.

n.5

See the 84000 Knowledge Base page on the Degé Kangyur’s Perfection of Wisdom section.

n.6

See Falk 2011; Falk and Karashima (2012 and 2013); and Salomon 2018, pp. 335–58.

n.7

This hypothesis, favored by most modern scholars as well as by traditional Nepalese exegetes, is also supported by the fact that one of the seven Chinese translations of the Eight Thousand, the Dao xing jing (道行經), or Dao xing banruo jing (道行般若經; Taishō 224), was the earliest ever of the Prajñāpāramitā texts to be translated (by Lokakṣema and others in 179 ᴄᴇ)‍—a century before the first “long” group of sūtras was brought to China from Khotan. Nevertheless, traditional scholarship in both China and Tibet favored the idea that the Eight Thousand was an abridgement or extract of the long sūtras. See Zacchetti 2015, p. 177.

n.8

See von Hinüber 2014 and Zacchetti 2015, p. 187. Critical editions of parts of the manuscript have been published by Conze (1962 and 1974), Zacchetti (2005), and Choong (2006).

n.58

bka’ yang dag pas, here and in the Twenty-Five Thousand, is one Tibetan rendering in the canonical texts of the Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.2 and n.21. Vetter, p. 67, n. 53, says it “deviates from the translation” of it as a verb (kun shes pa, “fully understand”).

n.280

This is the same as Eighteen Thousand 8.1; Twenty-Five Thousand 5.1 omits.

n.534

Earlier, 8.377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”

n.576

“Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.

n.577

“Space” renders ākāśa and “accommodation” avakāśa.

n.578

“Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.13, mi mngon lags. However, below (ga F.295.b, 11.107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”

n.632

The Tibetan here reads dga’ ldan (Skt. Tuṣita), the name of the realm, but the parallel in Toh 9 reads rab dga’ ldan (Skt. Saṃtuṣita), the name of the god who presides over the realm. Here, we have elected to follow the reading in Toh 9.

n.633

ŚsP II-2:115, gnas gtsang ma’i lha’i bu, śuddhāvāsakāyikā devaputrās.

n.634

D has not been emended because all of the editions listed in the Comparative Edition omit the Vṛhatphala gods. ŚsP II-2:115, bṛhatphalā devāḥ.

n.635

“Specific instruction for coming to an authoritative conclusion about this exposition” renders gtan la bab par bstan pa.

n.636

This renders yang dag pa skyon med pa literally. The Tib translators, for consistency, rendered nyāma/niyāma/niyama/niyata with skyon (“fault”) and med pa (“nonexistent”), in place of nges pa (“restricted to,” “fixed in,” “for whom it is definite”), which would otherwise render the Sanskrit in question. The Skt samyaktva (ŚsP II–2:115, “the perfect state”), which is rendered by the Tib yang dag pa, indicates that here the intended meaning is “restricted to nirvāṇa,” which refers to the attainment of liberation by arhats and pratyekabuddhas.

n.637

de dag gi dge ba’i phyogs la bdag ni bar chad myi byed do (ŚsP II-2:116, na…antarāyaṃ karomi); Bṭ1, F.248.a2: “It means they should not just be left there.”

n.638

“Bad” renders sdig pa (agha).

n.639

“Disturbed” renders myi brtan pa (acala).

n.640

“Brittle” renders ’jig pa, prabhaṅgula (“destructible”).

n.641

“Contagious disease” renders ’go ba’i nad (upasarga). The Skt has been incorrectly rendered (in the Tibetan) as “headache.”

n.642

“Injury” renders gnod pa (vyābādha).

n.643

Bṭ1, p. 1267, has just “mind” in place of “the mind that dedicates.”

n.644

It is again noteworthy that the Hundred Thousand omits the cessation of the twelve links while the Twenty-Five Thousand and Eighteen Thousand include it at this point.

n.645

Tib rang byang chub. Perhaps this should be emended to rang sangs rgyas (“pratyekabuddhas”).

n.646

Bṭ1, p. 1276, differentiates this from the following one with the gloss, “Take it as the persons who first attain the result of having entered the stream.”

n.647

That is, who go from human family to divine family up to three sets of times.

n.648

That is, before they pass into nirvāṇa.

n.649

samaśīrṣapudgala. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life, karma, and afflictive mental states ‘align’‍—that is, occur simultaneously‍—and who unimpededly pass into the final nirvāṇa in the expanse of nirvāṇa where no remainder of the aggregates is left behind.”

n.650

āyuḥkṣaye kleśakṣaye. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life or afflictive mental states occurs earlier or later.”

n.651

Bṭ1, p. 1277, differentiates this from the earlier one with the gloss, “Take this as the persons who are recipients of the result of having entered the stream who are candidates for actualizing the result of once-returner and are close to attaining the result of once-returner.”

n.652

Bṭ1, p. 1277: “Take this as the persons who are recipients of the result of having entered the stream who do not make the karma for descent into the three lower realms, and for whom even the maturation of the karma for descent to the lower realms that they have made earlier does not occur because they have meditated on the counteracting force.”

n.653

“Mental questioning” renders sems kyi rnam par rtog pa (cetaḥparivitarka).

n.654

Bṭ1, p. 1287, glosses yakṣa with mi’i tshig dang skad ma yin pa (“nonhuman words and language”).

n.655

“Explains, speaks about, teaches, details, elucidates, and gives conclusive instructions about” renders ’chad pa, rjod pa, ston pa, rnam par ’byed pa, gsal bar byed pa, gtan la phab par ston pa; ŚsP II-2:186, bhāṣate pravyāharati deśayati vibhajaty uttānīkaroti upadiśati.

n.656

“Things that are made up” renders skye ma (Kimura 2–3:12, nirmitopama, “like things that are conjured up”). Cf. dag yig gsar bsgrigs, s.v. ma, 9 ming la la’i mthar sbyar na dngos po de’i dbyibs dang khyad chos ston. Alternatively, emend skye ma to sgyu ma (ŚsP II-2:186, māyopama).

n.662

On the Skt yan nv aham with an optative construction, rendered na de la…gtor bar bya, see Edg, s.v. yan nu.

n.689

“Discipline” renders ’dul (vinī).

n.701

“Chant by heart” renders kha ton byed (svādhyāya). It means to repeat it to oneself aloud in order to commit it fully to memory, and having done so, to keep it in mind.

n.702

“Without being humiliated or injured” renders ma smas ma nyams (akṣataś cānupahataś ca).

n.731

“Not have confidence” renders myi rton pa, apratyaya; Edg, s.v. apratyaya, “discontent, ill-will.”

n.732

“Not think highly” renders btsun par myi bgyid pa, abahumānatā.

n.733

“Brought into being” renders bsgrubs pa, paribhāvita.

n.761

“Maturity of the perfect nature” renders yang dag pa’i skyon med pa nyid (samyaktvanyāma/niyāma). MDPL, s.v. samyaktvaniyāma, glosses this with “certainty that he will win salvation by the methods appropriate to the Disciples.”

n.774

The idea is that the meritorious action is a foundation, somewhat like building up a store of goodwill. The bodhisattvas’ good deeds (the object in which one should rejoice) are supreme because whatever they do, they do for the sake of others, while ordinary good deeds, and even the meditation and so on of śrāvakas, is for a personal benefit.

n.789

“Rendering visual distortion nonexistent” renders rab rib ma mchis par dgyid pa; Kimura 2–3:142, vitimirakarī.

n.790

“Supreme” renders mchog tu bgyid pa (agrakārī); alternatively, “renders [them] supreme.” Bṭ1 comments, “It means that it is the foremost cause that brings about the attainment of enlightenment.”

n.791

Emend ba’i to ba (Kimura 2–3:142, sarvavāsanānusaṃdhikleśa); alternative translations such as “propensities for afflictive mental states that cause linking up” do not fit the context. Cf. the footnote to Hundred Thousand ka F.41.a–42.a, n.106.

n.792

“Protector” renders mgon dgyid pa (nāthakarī).

n.793

“Works as the ten powers” renders bstob bcu bgyid pa (daśabalakarī).

n.794

The canonical explanation (see, for example, The Sūtra of the Wheel of Dharma, Toh 337, 1.3–1.14 and n.21) is that the three times are when the Buddha (1) proclaims what the four truths are; (2) teaches that they must be comprehended, eliminated, realized, and cultivated; and (3) states that he himself has comprehended, eliminated, realized, and cultivated them. At the end of each truth The Sūtra of the Wheel of Dharma says, “I reflected thoroughly, the vision arose, and the insight, knowledge, understanding, and realization arose.” In explaining the twelve ways or aspects, Haribhadra (Wogihara 382, translated in Sparham, vol. 2, p. 264) explains this same canonical passage as follows: “Paying proper attention to phenomena not heard about before, a wisdom eye without outflows that directly perceives reality has dawned, knowledge free from doubt, an understanding of the way things are, and an intellectual awareness that is purified have dawned.” For each of the three times there are these four aspects: the Buddha directly perceives reality with an uncontaminated wisdom eye (= “the vision”), knows with an understanding free from doubt (= “the insight”), understands the way things are (bhūtārtha) (= “the knowledge”), and has a purified intellectual awareness (buddhi) (= “realization”).

n.805

“As reality and as method” renders don dang tshul gyis, Kimura 2–3:149, arthataś ca nayataś ca.

Bibliography

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Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañcaviṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

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Karma Chakmé (gnas mdo karma chags med). yum chen mo shes rab kyi pha rol tu phyin pa’i ’bum tig. In gsung ’bum karma chags med (gnas mdo dpe rnying nyams gso khang), 34:223–50. [nang chen rdzong]: gnas mdo gsang sngags chos ’phel gling gi dpe rnying nyams gso khang, 2010. http://purl.bdrc.io/resource/MW1KG8321_A2E762 . [BDRC bdr:MW1KG8321_A2E762].

Kongtrül Lodrö Thaye (kong sprul blo gros mtha’ yas / yon tan rgya mtsho). shes bya kun khyab [“The Treasury of Knowledge”]. Beijing: Mi rigs dpe skrun khang, 2002. Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here is Ngawang Zangpo 2010 (Books 2, 3, and 4).

Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]

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Olkha Lelung Lobsang Trinlé (’ol kha / dga’ sle lung blo bzang ’phrin las). Narthang Catalog (Detailed). bka’ ’gyur rin po che’i gsung par srid gsum rgyan gcig rdzu ’phrul shing rta’i dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig. Scans in: Narthang Kangyur (snar thang bka’ ’gyur), vol. 102, pp. 663–909. Buddhist Digital Resource Center (BDRC), http://purl.bdrc.io/resource/W22703 [BDRC bdr:W22703]. Transcribed in: bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 106, pp. 71–306.

Rongtönpa (rong ston shes bya kun rig). sher phyin ’bum TIk. Manduwala, Dehra Dun: Luding Ladrang, Pal Ewam Chodan Ngorpa Centre, 1985. http://purl.bdrc.io/resource/W1KG11807. [BDRC bdr:W1KG11807]. For translation see Martin 2012.

Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).

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ci.

Citation Index

2.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

2.3

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Venerable Śāriputra having thus inquired, the Lord,

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

2.4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“because the applications of mindfulness cannot be apprehended.”

3.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

3.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

4.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

5.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

6.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

7.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

8.2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

9.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”

“body… feeling… mind… and dharmas”—

9.2

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Dwell while viewing in a body the inner body”—

“viewing in a body the outer body.”

“viewing in a body the inner and outer body.”

“without indulging in speculations to do with the body.”

“By way of not apprehending anything”

“Enthusiastic, introspective, mindful, having cleared away ordinary covetousness and depression”—

10.1

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ”

“By all dharmas not changing place”—

“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”

“Lord, what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”

14.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

14.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How should bodhisattva great beings stand in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? And how should bodhisattva great beings train in the perfection of wisdom?”

14.3

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Those who have entered into flawlessness are incapable of producing the thought of unsurpassed, perfect, complete awakening.”

“And yet if they also produce the thought of unsurpassed, perfect, complete awakening I still rejoice in them also.”

The Perfection of Wisdom in One Hundred Thousand Lines Chapter 14

Toh 8

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The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 14